Sermons on the Most Interesting Doctrines of the Gospel of Martin Luther

SERMONS

O1Y THE

MOST INTERESTING DOCTRINES

OF

THE GOSPEL.

BY

MARTIN LUTHER.

WHEN LUTHER PREACHED, THE MULTITUDES WHICH FLOCKED TO HEAR WKRE SO IMMENSE,
THAT NEITHER THE PARISH CHURCH OF VVITTEMBERG, NOR THAT OF THE MONASTERY.
COULD CONTAIN THEM. SPALATINUS.

FULMINA ERANT LINGUA SINGULA VERBA TIM?. — MF.I.AKCTHOV.

LONDON:
JAMES DUNCAN, 37, PATERNOSTER-ROW.

MDCCCXXX,

LONDON:

Printed by WILLIAM CM>WK<.
Stamford-street.

CONTENTS.

SERMON"

-*. I. On the Nativity of Christ '*[

-.••• II. On the Epiphany or Appearing of Christ . . .16

(• J. III. On the Genealogy or Pedigree of Christ . . . 30

• •?. IV. On the Hymn of Zacharias 38

V. On Christ's Passion ....... 58

VI. On Christ's Resurrection 64

o. VII. On the Good Shepherd 69

, VIII. On the Lost Sheep 80

" IX. Of the Woman of Canaan 106

/i */. X. Of Salvation by Grace without Works . . . .112

XI. Of the Kingdom of God 134

XII. Of Prayer ... 141

XIII. Of the Bidding of Guests to the Great Supper . . 144

XIV. On the Works of Charity 149

XV. The Sum of a Christian Life 160

"•• XVI. Of the Question of the Pharisees, and Answer of Christ,

concerning giving Tribute to Caesar . . . 187

-?l. XVII. Of Salvation by Christ alone 198

^»J- ./-•<,. XVIII. Concerning Good Works, the Fruits of Faith . . 206
. XIX. Wherein is taught how the Faithful ought to rejoice in God,

and let their patient mind be known unto Men . 224

;. -r.,->. XX. Concerning them that are under the Law, and them that

are under Grace 243

^ - V- XXL Of Faith and Diffidence in Danger and Trouble . . 281

-.XXII. Of the Life of a Christian 288

•> XXIII. Of Temptation .299

. XXIV. Concerning the leading a godly Life . . . .312
WK* j~. /-.'(. XXV. God's Providence and Care for his Children 322

IV CONTENTS.

SERMON

Page

- XXVI. Concerning Trust in God in Penury and Distress

XXVII. God's Punishment against the Contemners of his Word 335

-: XXVIII. The Difference between the Law and the Gospel . . 346

XXIX. Concerning the Exercise and Increase of Faith . . 35(J

XXX. Of Mercy to some, and Judgment to others . . 369

. ».'• ,/. XXXI. Teaching that we must cleave wholly to Christ, and look

to obtain all good things from Him .... 3M)

. XXXII. Of the Works which Christ hath wrought for us . . 3<J3

• XXXIII. Reason not capable of the Gospel . . . 4°l
XXXIV. Christ the Way to Eternal Life

SERMONS.

SERMON I.

ON THE NATIVITY OF CHRIST.

Luke ii. 1 — 14. And it came to pass in those days, that there
went out a decree from Ccesar Augustus, that all the world
should be taxed., &c.

1. As the Evangelist here describeth the time and place of the
nativity of Christ ; first, herein is required faith of us, viz..
That we believe this to be the same Christ, of whom these
things be recorded. Moreover, the house and stock of David is
here notified and shewed forth, whereof our Messias should rise.

2. The shepherds which are mentioned, are the first fruits of
those Jews, which come unto Christ, as the wise men from the
East are the first fruits of the Gentiles, and the innocent infants
of all them which must bear the cross for Christ's sake.

3. Whereas the angel of the Lord appeareth to the shepherds
in great glory, it signifieth, that the gospel cometh unto men
with the glory of God. First, indeed, it maketh us afraid, for it
condemneth our darkness and whatsoever is in us, until we hear
the comfort which is here declared unto the shepherds in these
comfortable words : (6 Fear not, for behold, I bring you good
tidings of great joy, which shall be to all people ; for unto you
is born this day a Saviour, which is Christ the Lord."

4. Also, as one angel first preacheth unto the shepherds,
that noteth unto us the prince of all preachers, Christ himself.
Secondly, whereas many angels are gathered together, it sig
nifieth the multitude of preachers, who all say with one mouth,
Glory be to God, and peace unto men.

5. The fruit and profit wherefore Christ took flesh upon him,
is here expressed by evangelical peace and good-will to men,
whereof the hymn of the angels makes mention : " Glory be to
God on high, and on earth peace, good-will towards men/'

B

<2 ON" TIIK NATIVITY OF CHRIST.

Ye have oftentimes heard this history before, and must hear
it still, both this year, and every year, though to sluggish and
drowsy Christians, that are soon weary and cloyed with good
things, the same peradventure may seem tedious. But to them
that are endued with true faith, it always eometh again as new.
For the Holy Ghost can speak so diversely of one thing, that to
them which be his it always seemeth new. Moreover, we might
speak at large of this history, for it is very full of matter, if we
should not want time, and if it were not perilous lest we should
somewhere stray from the purpose: nevertheless, we will speak
somewhat thereof, as God shall permit.

Ye have already heard in the text, how the angel himself ex-
presseth ail this history, giving us to understand, that the same
is published for our cause ; and that the fruit thereof doth re
dound and appertain to us only, and is wrought to our salvation.
And therefore the angel, speaking to the shepherds, saith, in
these words — " Fear not, for behold I bring you good tidings
of great joy, which shall be to all people, for unto you is born
this day, in the city of David, a Saviour, which is Christ the
Lord." Here is declared, first, that his nativity doth pertain
unto us, when he saith, a Unto you is born a Saviour." For
the Lord Christ came not for his own cause only, but that he
might help and succour us. AVhcrefore let us diligently endea
vour, that we believe the angel, and we shall enjoy the whole
benefit. I have heretofore oftentimes said, that the gospel
preacheth nothing else but faith, that the angel also here doth,
and this must all preachers do, otherwise they be no true minis
ters ; for the angel was here a beginning and example to all
preachers. Now we must in this place speak of a double nati
vity, namely, of our own and of Christ's. But before I begin to
treat hereof, I will handle the history briefly, that ye may lay it
up in your heart, and may be partakers of the joy which the
angel here bringeth. First, therefore, the Evangelist saith,
" And it came to pass in those days, that there went out a de
cree from Ciesar Augustus, that all the world should be taxed ;
and this taxing was first made when Cyrenius was governor of
Syria: and all went to be taxed, every one into his own city."
Ye know right well, that the Jews had a promise made of the
patriarch Jacob, that a prince, lawgiver, or ruler of the house of
Judah should not be wanting in Judaea, until the Messias which
was promised them did come. For the words of Jacob to Judah
are plain after this sort : " The sceptre shall not depart from

ON THE NATIVITY OF CHRIST. 3

Judah, nor a lawgiver from between his feet, until Shiloh come."
Gen. xlix. 10. Now at this time the case was so, that the Ro
mans possessed Judaea, and had set a lieutenant over it, whom
the Evangelist here calleth Cyrenius. The Jews before for a
long- time had used priests for kings, when, as the Maccabees
had obtained the kingdom, so that the dominion of the house of
Judah was already taken away and suppressed, neither was there
any prince or ruler, of the stock and blood of Judah, governor
over the people. But that Christ or the Messias should now
come, that was a great sign, that the prophecy at that time
especially might be fulfilled.

Wherefore the Evangelist saith here, that at the time when
Christ was born, Augustus Caesar had set a lieutenant over
Judaea, under whom the Jews should offer themselves to be
taxed. As if he had said, (e Even at that time at which he
should be born, he is born." All that lived under the Roman
emperor were compelled to pay tax, for a testimony that they
were subject unto him. This the Jews knew, but they did not
understand the prophecy. Jacob had said thus, " The sceptre
shall not depart from Judah, nor a lawgiver from between his
feet, until Shiloh come :" that is, a prince and ruler of the
stock of Judah shall not be wanting in Judaea, until Christ
come. Jacob did sufficiently shew in these words, that he
should be wanting at the coming of Christ. Moreover, they
understood it so, as though such a Shiloh should come, as
should bear rule with the sword : it is a false understanding
thereof, neither can it be gathered out of that text. For he
saith thus, <f That at the coming of Christ the temporal king
dom of the Jews shall end." So Luke also here sheweth that
every time when it behoved this to be done. It folioweth
moreover in the text : u And Joseph also went up from Galilee
out of the city of Nazareth unto Judaea, unto the city of David,
which is called Bethlehem (because he was of the house of the
lineage of David), to be taxed, with Mary his espoused wife,
being great with child." Joseph also and Mary obeyed this
commandment of Caesar, and submitted themselves as other
honest and obedient men, and went to Bethlehem, which was
the chief and head city of the house of Judah, and suffered them
selves to be taxed. Mary, inasmuch as she was with child,
and near her delivery, might have excused herself, that she
should not take this journey upon her ; but she doth not so :
they will not be an offence to others. Moreover, it ought thus

4 ON THE NATIVITY OF CHRIST.

to be that they should come to Bethlehem, because the prophecy
of the prophet Micah, chap, v., which foretold that Christ
should be born in Bethlehem of Judah. Mark, I pray you, how
that tax must serve hereunto, which neither Caesar nor his
lieutenant did know.

Thus God dealeth in his works, in which he useth the means
of heathen and evil men, whereby he may make us, which are
miserable and wretched men, and so deeply drowned in flesh
and blood, certain of our faith, which the Evangelist Luke here
specially sctteth forth, inasmuch as he often declareth in the
history the places and times, lest that we should be deceived
concerning this Christ. The manner of his birth the Evangelist
shevveth, saying, ef And so it was, that while they were there
the days were accomplished, that she should be delivered : and
she brought forth her firstborn son, and wrapt him in swaddling
clothes, and laid him in a manger, because1 there was no room
for them in the inn." .Let it nothing move us, or be any
offence unto us, that the Lord came into the world in so great
poverty and misery. For it ought to bo a great joy and comfort
unto us, rather than in any wise to discomfort and discourage
us. It may seem a strange thing and hard dealing, that a
virgin which was new married, and that year joined to her
husband, might not be permitted to bring forth her child at
Nazareth in her own house, but was forced in poor estate to go
three days' journey, being great with child ; and when she came
at her journey's end, she had not so much room in the inn as
that she might be delivered in some parlour or chamber. The
inn being full, there was none that would vouchsafe to give
place to this woman, being great with child, that she might
have the use of their chamber ; but she was enforced to go into
a stable, that there she might bring forth the Creator of all
creatures. Here may be plainly perceived what is the know
ledge and wisdom of the world concerning divine matters:
namely, that it is blind, and vain in understanding, that it seeth
not the works of God, and if it be so that it seelh them, that it
knoweth not what they mean.

From hence let us learn, not to be moved or discouraged, if
we be poor and miserable, and forsaken of the world, for we
have here great comfort. If Christ, the maker of all things,
with his beloved mother, was cast into so great misery, and so
contemned of the world, why may not the same also come upon
us ? or why should not we, being in misery, and compassed

ON THE NATIVITY OF CHRIST. 5

about with all calamities, bear them patiently; yea, if God will
at any time kill us with adversity and distress ? But this thing is
to be lamented, that we exclude such an example from our
eyes, but much farther from our heart ; we should easily suf
fer adversity and contempt if it be so that we believed, and had
a sure trust and confidence in God, as we see that the Lord
Christ suffered this misery, poverty, and calamity. This is
therefore first thoroughly to be marked and considered of us,
how Christ came into the world in so great poverty, and found
not so much as one in so great a city, which was dutiful and
beneficial toward him. Thus this nativity was received in the
earth, over which, notwithstanding, all the heavenly host did
exceedingly rejoice, as it folio weth : ({ And there were in the
same country shepherds abiding in the field, keeping watch over
their flock by night. And lo, the angel of the Lord came upon
them, and the glory of the Lord shone round about them, and
they were sore afraid." Here is declared, how God in heaven
setteth forth this nativity, which the world contemneth, yea,
knoweth not, neither seeth. This joy is so great in heaven that
it cannot be contained therein, but bursteth forth, that it may
be declared and communicated to the world. For the angel
here bringeth tidings of great joy to the shepherds, which to
them is great comfort, which the world, notwithstanding, con
temneth and rejecteth, but is of the angels had in great admira
tion ; yea, and if they might, they would with greater praises
and goodly pomp have set forth so wonderful a thing. But it
was meet it should be so. For God would set an example in
this his Son, that the ostentation and glorying of the world
might at the last be neglected, and that it might be known what
the world is. Man's reason seemeth always very wise unto
itself ; it always looketh unto things that are aloft — it con-
sidereth only high matters — it humbleth not itself to those
things that are below.

This, now, is an excellent comfort, that the angels and all the
heavenly host esteem him so much, whom the world contemneth ;
by which we may learn, that although we be outcasts in the
world, there be, notwithstanding, that have regard and care of
us. However, we do hardly believe this ; we do not fasten our
eyes thereupon, but look unto great, precious, and high things,
according to the example of the world ; and are dismayed
as s-oon as a little trouble cometh, neither thinking nor know
ing if any adversity assaileth us, that it is done by the will of

() ON THK NATIVITY OF CHRIST.

Gotl. Believe thou this undoubtedly, if it had not so pleased
God, he would not have suffered this his beloved Son to he laid
in a manger — he would not have permitted him to he horn in so
great poverty, misery, and contempt. .But the poorer and more
despised he is before the world, so much greater care and re
gard God and all the heavenly soldiers have of him, so that we
may conceive comfort thereby, and believe assuredly, that tiie
more we are rejected of the world, the more we are esteemed
before God. Thou maycst find many which here think thus,
and are touched with such devotion as this : O ! if I had been
there then, with how great diligence would I have served this
child, and done for him ; yea, I would have washed even his
swaddling clothes. O ! if I had been so happy as the shep
herds, that I also might have seen the Lord in a manger. Now,
indeed, thou wouldest be ready to do those duties, when thou
knowest Christ to be so high and noble. Surely thou wouldest
have been as slack in thy duty, at that time, as the citi/ens of
Bethlehem were. Thou resolvest in thy mind childish and alto
gether foolish cogitations. Why dost thou not perform the
like duties now ? Behold Christ walking before thee in thy
neighbour, do for him, and bestow benefits upon him? what
soever thou shalt bestow upon thy neighbour, which is needy
and destitute of help, that thou shalt bestow upon Christ him
self, as he shall say in the last day to the elect : Matt. xxv. 40,
" Inasmuch as ye have done it unto one of the least of these
my brethren, ye have done it unto me." Wherefore it is vain
and very foolish to admit such childish cogitations. Let us
therefore at the last open our eyes, let us not hear examples of
so great importance in vain, otherwise the time will come when
we shall be grievously punished. But with what words did
the angel speak unto the shepherds ? the Evangelist saith after
this sort : " And the angel said unto them, Fear not ; for be
hold, I bring you good tidings of great joy, which shall be to
all people, for unto you is born this day, in the city of David, a
Saviour, which is Christ the Lord. And this shall be a sign
unto you ; ye shall find the babe wrapped in swaddling clothes,
lying in a manger/' Learn by these words of the angel, how
to use rightly the nativity of the Lord Christ; neither let it
suffice you to hear them only.

A great treasure hidden in the earth, or some other where, is
of no use ; but if it be opened and occupied, then it is profitable
and precious, Wherefore, give heed hereunto, that thou

ON THE NATIVITY OF CHRIST. 7

mayest use this nativity ; otherwise, it shall be no advantage
or comfort unto thee. For as thou knowest the bare history
only, viz., what came to pass in his nativity, and that he was
born needy and poor, thou shalt learn no greater use hereby
than if thou heard an history written of the king of France, or
of some other puissant prince, whereby no advantage or com
fort should come unto thee : but how must we use this nativity
rightly, and with fruit ? Even as I have said, if we be thus per
suaded that he was born for us, that his nativity is ours. Our
nativity is such, that it altogether aboundeth with sin, as David
saith, Psalm li. ; " Behold 1 was shapen in iniquity, and in sin
did my mother conceive me." As if he would say, here is nothing
but sin, as well in the conception as in the birth ; whatsoever I
bring with me from my mother's womb, it is wholly damnable,
it is due to death, Satan, and hell. Forasmuch then as our
nativity, skin., and hair, are defiled, what good can come
thereof ? This is our title which we have received from Adam,
in this one thing we may glory, and in nothing else ; namely,
that every infant that is born into this world is wholly in the
power of sin, death, Satan, hell, and eternal damnation; our
nativity is altogether miserable, and on every side to be lamented.
To deliver us from this nativity, God sent another nativity,
which it behoved to be pure and without spot, that it might
make this unclean and sinful nativity pure. This is that nativity
of the Lord Christ, his only begotten Son. Wherefore he
would not have him born of flesh and blood, infected with sin ;
but it behoved that he should be born of a pure virgin. He
suffered no spot at all nor sin in his flesh, but replenished it
with the Holy Ghost, and permitted nothing to stick therein,
but those miseries which proceed of flesh and blood ; as hunger,
thirst, adversity, and death, sin excepted, as the Epistle to the
Hebrews, chap, iv., witnesseth that he (( was in all points
tempted like as we are, yet without sin." This is that most
excellent thing which the Lord our God hath done for us;
whereof none taketh any fruit, but he that believeth. And none
will easily believe this, but he that feeleth of what sort his own
nativity is. He that hath no feeling of his own misery, tasteth
not of this nativity of Christ. But if we feel our misery, it
followeth forthwith, that we cry with the prophet David, and
say, " Behold I was shapen in wickedness, and in sin hath my
mother conceived me." For we feel our sin, and our evil
nativity. When death shall come upon us, and our heart shall

8 ON THE NATIVITY OF CUEIST.

be touched with anguish and grief, then at the last, it may he
that we would taste of this happy and pure nativity, and will
exceedingly thirst after it to enjoy it.

But, now, when as we feel not our sins, neither do as yet
taste of the bitterness of sin, it slideth coldly to the heart; we
hear it indeed, but truly it doth not thoroughly enter unto the
heart. For if a man did believe that this nativity was for his
advantage, he would fear neither sin nor death. W herefore I
have said, that a Christian must believe, and doubt nothing
that the nativity of Christ is as well his as it is the Lord Christ's :
and as lie hath of the virgin pure blood and flesh, so that he
himself is also pure; and that this virgin is his mother spirit
ually, as she was the mother of Christ carnally. Let the heart
have sure confidence in this persuasion, otherwise it will be in
an evil case. This the angel signifieth in these words, when he
sayeth, Unto you he is born ; as if he had said, Whatsoever he
is and hath, ye may challenge it to yourselves. Also, he is
your Saviour, not that ye should only look upon him, but which
is able to deliver you from the tyranny of sin, death, Satan,
and all evil ; yea, and how great soever it be, he is 'c born unto
you," and is yours, with all that he hath.

Now, forasmuch as he is mine, and hath changed his nativity
into mine, his flesh and blood also is mine, he himself is mine,
with all wherewith he is endued, so that I dare say unto his
mother, Behold, that child which thou hast brought forth is
mine, his flesh and blood are my flesh and blood, yea, and thou
art my mother, and I will be counted of thee for thy son ; for
whatsoever Christ bringeth with him, it must be mine, even as
he himself is mine : if so be that his nativity is mine, being of
a virgin, and without sin replenished with the Holy Ghost, my
nativity also must be of a virgin, and pure from sin. Here,
now, Eve the first mother is no more my mother ; for it must
needs be that that nativity utterly die and perish, that there may
be no sin remaining. Here this mother, Mary, is to be set
against that mother, of whom 1 was born in sin. And thus the
angel bringeth with him great joy, for it cannot be but that the
heart should be made glad, when it enjoyeth this Saviour as its
own. When we come to hand strokes, that is, when we feel
our misery and calamity, there remaineth no comfort or help ;
then my heart cannot lift itself above the heavy burden where
with it is pressed down, but it must faint and be discouraged :
but if I conceive a trust, and doubt nothing that Christ's nativity

ON THE NATIVITY OF CHRIST. 9

is mine, that my sins are taken away by him,, I become exceed
ing joyful, and am confirmed with comfort, whereby all heavi
ness and sorrow is shaken off. This only is that comfort, and
no other which maketh a good conscience : which feareth
neither death nor hell, for it always resteth upon the word of
God, which giveth Christ unto us : wherefore it is a thing alto
gether miserable and lamentable if such a good conscience be
sought in any other things than here. Thou shalt find no joy,
no peace of conscience, neither in heaven, nor in earth, but in
this Christ ; be thou certain and sure thereof. Wherefore let
all other things pass, and cleave unto him only, if thou desirest
to be bold and courageous against sin, death, the devil, hell,
and all things that are against thee : he is the Lord and
Saviour.

Ye understand, I trust, this right well, forasmuch as ye have
now heard it so often. But I do with so great earnestness, as
it were, beat it into your minds, that ye may see, that there is
but one thing taught in the whole Scripture, which I would have
to stick firmly and undoubtedly in you ; this is that which I
have said, that the use of this nativity be known. They which
seek any other thing, and use not this nativity, are in a despe
rate case, as ye have heard ; which ye have very well expressed
in this song, the author whereof, whosoever he was, did nothing
err from the purpose, viz., that the only child Christ is our
comfort ; which words surely are of very great importance, and
deserve most diligently to be weighed. For ye sung after this
sort : A child, highly to be praised, is born vmto you this day,
of a chaste virgin, to the comfort of us wretches. If that child
had not been born, we had perished all. Is it not said here,
that there is no comfort beside only Christ ? which indeed is
most true. Without doubt the Holy Ghost taught him that
made this song to sing after this sort. If the case stands thus,
it followeth, that monks, nuns, sacrificing priests, and all which
leave this child, and seek to come to heaven by other ways and
works, be condemned ; for such say, that they need not this
child, otherwise they would confess that their own works are
nothing worth. These therefore do nothing but deceive and
seduce, by whom men's hearts are procured to depart from
Christ, and are led away unto Satan. In the aforesaid song is
contained, moreover, He is the salvation of us all ; oh 1 sweet
Jesus Christ, forasmuch as thou art born man, defend us from
hell. I greatly desire that ye did well understand this j it is

10 ON THE NATIVITY OF CHRIST.

•sung abroad everywhere, but there is none that thoroughly
believeth it. Whereupon it cometh, that some do oppose these
things, especially they, which know, sing and babble very much
of them ; so that truly I fear, that Christ is never more blas
phemed than at this feast of his nativity, and at other great
feasts; that it should be no marvel, if, when lie is so blas
phemed, he should suffer the whole world to be swallowed up.
But the last day is at hand. Wherefore endeavour that ye may
sound this excellent song in your heart ; and as ye sing it in
mouth, so ye may also believe it.

If the case stands thus, that all things without this child are
vain, what need is there then of much business ? — why dost thou
nm this way and that way, and endeavonrest to do works,
whereby thou mayest prepare thee a seat in heaven ? which
they especially do, that murmur over many rosaries, and con
tinually extol the mother of (iod in mouth only, but in heart
think more evil of her than of all others ; and not only of her,
but of Christ himself also, the Lord and Saviour. Wherefore
commit this so to memory that ye may be certainly persuaded,
that whatsoever dependeth of any other than of that child, it is
all damnable; otherwise the angel had lied. This must he ac
counted for most certain, without any addition ; neither are
these trifles to be weighed, vi/., that this sufliceth not that
thou dost believe, more things are to he added. Forasmuch then
as the angel saith, that this child doth all, and that he is the
Saviour; and if he he not, that all labour is lost; tell me, how
can it follow, that something is to be done of thee, when it is
already done before ? Dost thou go about to do anything that
thou mayest obtain him ? That child suffereth not himself to
be apprehended and obtained by works ; for although thou
heapest together works, notwithstanding thou dost not yet
enjoy the child. Moreover, thy works be unclean, by which
such great treasure cannot be gotten ; no, though they were
even holy. But he is to be apprehended in heart, so that thou
believe and say to the angel, I believe that it is true which thou
gayest, and nothing at all doubting, I count this child for a
Saviour horn unto me. And this part, whereof we have now
spoken, pertaineth to faith.

Now we have here also another part, pertaining to Christian
life, namely, charity, that works may not be rejected. If thou
wilt do works, do them not in that respect, that thou persuade
thyself that thou dost obtain anything of God by them : but

ON THE NATIVITY OF CHRIST. 11

follow this example ; such a one as Christ hath shewed himself
to thee, he thou also toward thy neighbour. If thou more
nearly consider the example of Christ, thou shalt find nothing
but mere love ; whereas he humbleth himself, and is horn in so
great poverty, that declareth nothing hut love toward thee,
which moved him to become a servant for thy sake, as Paul
(Phil. ii. 6) saith, who knew that he might remain in divine
glory. Now this he did for thy advantage, he bowed his eyes
to thy misery and calamity, which art so miserable a man,
wholly damnable, and abounding with sin ; thy nativity is un
clean,, thy misery is on every side most great, thou hast
deserved nothing but the wrath of God, and eternal damnation.
If thou hadst been a Carthusian monk a thousand years, thou
couldst not deliver thyself from this misery and damnation. But
Christ is able to help thee, he is rich, and hath strength suffi
cient ; seeing therefore he can do such things, he doth them
willingly and with pleasure. Love enforceth him so far, that he
employs all things for thy sake, and bestows whatever he hath
for thee. Forasmuch then as Christ sheweth so great love
toward thee, and giveth unto thee whatsoever he is able, do
thou likewise to thy neighbour.

Wilt thou work works ? — derive them to thy neighbour, who
is compassed with troubles and miseries. Thou must do nothing
for this cause, that Christ hath need thereof, whereby thou mayest
enrich him ? for neither was he bountiful to this end, that he
might anything profit his Father thereby, or that he might
receive any benefit of him ; but he did it only for this cause, that
therein the Father might be well pleased, inasmuch as he sub
mitted himself wholly to his Father's will, and loveth us with so
great affection : after the same sort we also must do in our works
toward our neighbour, which we ought therefore only to do, that
we may give thanks to the Father, that he sheweth his favour
unto us, for that he hath given his beloved Son unto me, to
bestow upon me whatsoever he hath.

When I believe this undoubtedly, I burst out and say, If God
sheweth unto me such benefits and favour in his beloved Son,
that he suffereth him to bestow all things upon me, I also will
do the like again, and bestow all things whereby I may do good
to my neighbour, and love him. And so I do not lift up mine
eyes unto heaven, but I go thither, where my neighbour is
oppressed with adversity, poverty, sickness, sin, or error, and I
help him whereinsoever I am able. Thus do thou, whosoever

12 ON THE NATIVITY OF CHRIST,

thou art, which mindestto do true good works ; as thou wouldcst
have done to thyself, if thou wert troubled with poverty, so do
thou to thy neighbour being poor. Again, if thy neighbour be
a sinner, and thou seest it, but thou thyself art without sin, and
hast a holy nativity, go preach unto him, whereby he also may
be delivered. But thou must do all these things freely in every
respect^ as Christ hath done for thee without all works and merits
of pure grace, love, and mercy. Such work sec thou do if thou
wilt do <^ood and Christian works indeed. God hath no need of

O

them, nevertheless thou must do them in respect of him, inas
much as it so pleaseth him, and he will have it to be so. This
only is rightly to do good works, which those hypocrites do not,
which will merit heaven by their chastity, poverty, and obedi
ence. Unto whom, I pray you, are such work's of theirs good ?
I myself need them not, neither do they profit my neighbour,
wherefore it is mere deceit, whereas a name is given to works as
though they did merit heaven ; whenas they are nothing worth,
neither profitable to others. Lay up these things in your hearts,
and do also according to them.

In all this text being discussed from the beginning to the end
ing, ye have these two things, namely, faith and love. If ye shall
keep these, then both the holy nativity of Christ shall be a help
and comfort unto you, and also ye shall be spiritually the chil
dren of his mother, as Christ Jesus is her child carnally.

An exposition of the song of the angels, " Glory be to God
on high, and on earth, peace, good-will towards men." Foras
much as this song is very common, and there be few that rightly
understand it, notwithstanding it containeth many things, 1 think-
good to handle it somewhat at large. The Angels in this hymn
apply three things to three: Glory to God, peace to the earth,
and good-will unto men. The first is the honour or glory of
God, with which we must begin, that in all things praise and
glory may be ascribed to God, as to him which doeth, giveth,
and hath all things, so that none may challenge any good thing
unto himself, neither ought to count it his own. Glory is so due
to God only, that no part thereof may be derived to any other.
Adam being persuaded of Satan, went about to take this glory
to himself, whereby all men fell into the displeasure of God, and
have that vice so thoroughly fixed in their mind, that nothing
can be so hardly plucked away from them. Every man pleaseth
himself, no man can bear to seem that he is nothing, or is able
to do nothing, whereof come almost all evils, so many conten-

ON THE NATIVITY OF CHRIST. 13

tions, wars, and innumerable other inconveniences. This glory
Christ gave to God his Father, teaching that all our things are
nothing before God but sin, which deserve his wrath and indig
nation. Wherefore there is no cause, that we should even never
so little please ourselves or glory in them, but rather that we
should be ashamed and fear, being set in so great peril and con
fusion, that so all our glory and pleasing of ourselves may pass
away and come to nothing, and we may rejoice, being destitute
of our own glory, that we may be found and saved in Christ
alone. The second is peace on earth ; for as where the glory of
God is not, and where every one seeketh his own glory, there
cannot be peace, according as Solomon saith, (Prov. xiii. 20,)
<e Only by pride cometh contention ;" on the contrary, where
the glory of God is known, there true peace also must needs be.
For why should they contend ; — why should they disagree,
which know, every one of them, that they have no good thing of
their own, but that all things which are, which they have, and
which they are able to do, come from God, to whose power also
they commit all things, in the mean season being very well con
tent, that they have God favourable unto them ? How also can it
be, that when one counteth nothing of himself and the things
that be his, he should be so careful of himself and his things,
that he should move contention with any because of them ? Such
believe that Christ only is made all things unto them, him they
think on, and for him alone they contend. Hereupon it cer
tainly followeth, that there can be no contention or discord at all
among true Christians ; which manner of peace of Christians
Isaiah declareth, and saith, (chap. ix. 9,) " They shall not hurt
nor destroy in all my holy mountain j" that is, in the church of
Christ. The cause hereof he acldeth next after, " for the earth
shall be full of the knowledge of the Lord ;" that is, for all know
God as to whom all good things do belong, and all their own
things they confess to be nothing but sin, they may easily there
fore have peace among themselves. Wherefore the same Isaiah
saith, (chap. ii. 4,) (( And he shall judge among the nations, and
shall rebuke many people : and they shall beat their swords into
plowshares, and their spears into pruning-hooks : nation shall
not lift up sword against nation, neither shall they learn war
any more." Hereupon Christ is called the King of Peace, or
the Prince of Peace, of whom Solomon was a figure, who is
called peaceable. For Christ is truly called our King Solomon,
that is, peaceable, which hath restored peace unto us inwardly
with God through faith in him, and outwardly with our neigh-

14 ON THE NATIVITY OF CHRIST.

bours through love, whereby \ve live friendly with all men ; and
so by him we have peace everywhere, both inwardly, and out
wardly in the earth.

The third is good-will of men. Xot that good-will, whereby
we work good works, but whereby we take in good part all things
that happen, whether they be good or evil, sweet or sour, and
receive them with a quiet heart. The angels knew that the
peace which they sung of, should be only among Christians, which
in all things depend upon Christ, and usurp nothing themselves
as their own. But in the mean season the world and Satan,
which exceedingly envy them, do on every side procure trouble
unto them, and persecute them even unto death, so that they may
look for no peace or quietness at all, for Christ saith, (John xvi,)
<; In me ye shall have peace, but in the world ye shall have tri
bulation." Therefore it was not enough for the angels to have
sung, i( Peace on earth," but it was to be added, " And good-will
towards men," that when they, as much as they are able, have
peace with all men, and nevertheless are continually hated of all
men, and sutVer persecution, they may always keep a good- will
whereby they may take all things in good part, and give thanks
to God, however he dealeth with them, or suiYereth them to be
dealt with, they may not, murmur, but resign and commit them
selves wholly to the will of God ; yea, (forasmuch as they know
that God disposes and governs all things, in whom they are sure,
that they have a merciful and most favourable Father unto them
through Christ) they may even rejoice and be glad in persecu
tion, according to that, saying of Paul, in the Epistle to the
Romans: "We rejoice in afflictions and persecutions." For
inasmuch as they have a joyful conscience and a sure trust of the
favour of God, they cannot but count all things for the best,
whatsoever happen.

Behold what kind of good-will it is in all things, whether they
be prosperous or unprosperous, which the angels here wish unto
men, and sing, to be proper to the believers. Where such good
will is wanting, there peace cannot belong. Men take all things
in the worse, they take nothing in good part, but always increase
and double the evil. Hereupon howsoever God dealeth with
them, they like it not, but require that they may be dealt other
wise with ; and so it falletli out, as in Psalm xviii. 20 : (i With
the pure thou wilt shew thyself pure, and with the fro ward thou
wilt shew thyself froward ; that is, with him that counteth all
things pure to himself, and hath that good- will in things, whereof
we have spoken, thou also doest well agree, us he pleaseth thee

ON THE NATIVITY OF CHRIST. \5

and all good men. But he that is froward, so that neither thou,
nor those things that are thine like him, cannot but displease
thee and all good men. Of this well-pleasing one another Paul
speaketh, (1 Cor. x. 33,) " Endeavour to please all men, even
as I please all." By what means shall this be done ? If thou
take all things in good part, and suffer others to please thee, thou
also shalt please others. The matter may be comprehended in
one word : if thou wilt be liked of none, nothing shall be liked
of thee : if thou wilt be liked of all, suffer that all things maybe
also liked of thee, but so that thou do not neglect the word of
the Lord : for that ought to be preferred before all, without any
regard had of all men, what pleaseth them, or what displeaseth
them. But whatsoever may be done without transgressing the
word of God, give place to all, and submit thy judgment to the
judgment of others, that thou mayest take everything in good
part, which shall chance unto thee, and so thou shalt have the
good-will, whereof the angels sung.

By this song may be understood, what nature the angels have.
I omit those things which the philosophers have dreamed hereof;
here is so described what the angels are, that it cannot be more
fully done, their heart and cogitations being declared. First,
with great joy they sing praises to God, acknowledging all things
to be due unto him, and therefore with an ardent mind, sing and
glorify him. As therefore thou wouldest think of a right, lowly,
pure, and obedient heart, praising God, and always enjoying
perpetual gladness in him, so think also of the angels j and thou
hast now the nature of angels, as much as they have to do with
God. The second thing to be considered in them is their love
towards us. Think that they are most loving towards us, which
desire that it may go as well with us as with themselves ; they
do no less rejoice for our safety than for their own, and even in
this hymn, full of love towards us, they declare themselves so
affected towards us, that surely, we may think and rejoice of
them, as of most loving friends. This is to know the angels
truly, not according to their essence, whereof the philosophers
foolishly and without fruit spake many things, not according to
their heart and mind, so that although I know not what their
nature is in itself, yet I know what is their chief desire, and
their continual work. Thus much shall suffice at this time con
cerning the song of the angels, and the fruit of the nativity of
the child Jesus Christ. God grant us his grace, that we may
print these things in our heart, and according unto them also
amend our life Amen*

16 OX THE EPIPHANY, OH

SERMON II.

ON THE EPIPHANY, OR APPEARING OF CHRIST.

Matt. ii. 1 — 11. — Now when Jesus was horn in Bethlehem of

Jitdcca, in the days of Herod the King, behold there came
wise men from the East to Jerusalem, $c.

WE celebrate this day a noble and most comfortable feast, con
cerning the appearing of the Lord Jesus, who appeared a special
comfort to all them which seek him with a strong faith : First,
to the wise men which came from the East : Secondly, to John
the Baptist, when being about thirty years of age lie was baptized
of him in Jordan, and the Holy Ghost and voice of the Father
gave testimony of him, that he is the Son of God : Thirdly,
when he shewed his glory and power in a miracle, wherein he
turned water into wine at a marriage, whereby he would procure
reverence and estimation to matrimony, which now, alas! is after
a shameful sort torn, contemned, and rejected of the Pope and
his adherents as a certain miserable and wretched state. For
whatsoever God hath ordained, that of the world is contemned :
whereof at convenient time we will speak more, and we have
already, as I think, written sufficient thereof. Now we will speak
in few words of the first appearance.

The wise men of Arabia, which were industrious men, and
without all doubt governors of that country (as it v\ as at that
time the manner in those parts), when they had seen the star in
the East, breaking off all delay, made haste to Jerusalem, dili
gently seeking for the King of the Jews being new born. Where
we ought to mark, that they could neither seek nor find out this
King, the Lord Christ, but by the star going before them, which
at the last led them so far, that by the word of God they were
certified where this King was to be found. So also it is with us \
wre cannot find Christ without the Gospel, without the word of
God ; that must shew him unto us, and bring us thither where
we may find him ; which is only done when we receive the same
gospel by faith ; otherwise, although we have it, hear it, and
know it, it profiteth us nothing; we shall not therefore find
him, no more than the scribes found him, who, notwithstanding
they had the scriptures readily, and shewed the way to others

OR APPEARING OF CHRIST. 17

not coming into it themselves, for the thing did not touch their
hearts ; they did drowsily neglect that King, whom with great
sighs they had looked for many ages.

Wherefore it is not enough that we have the gospel, or that
we hear it, but we must believe it, and lay it up in the secrets of
our heart,, otherwise we shall never find Christ. Here also you
see, that it doth not skill., whether one be learned or unlearned,
instructed in many places of scripture, or in few, unto whom God
giveth grace, he enjoyeth Christ. He respecteth not the person^
but whom he draweth he is drawn, although in the mean season
he provideth that the gospel be always preached. After, there
fore, that these wise men had found the child Christ, the King of
the Jews, at Bethlehem, together with Joseph and Mary, by the
shewing of the scripture, and guiding of the star, they were not
offended at the poor estate of the child, but, being taught by the
word, acknowledged that child for the Messias and King of the
Jews, whom the Jews had looked for so many years, and opened
their treasures before him, offering unto him gold, frankincense,
and myrrh. Wherein again we ought to mark the nature of
faith, that it is offended at nothing, but cleaveth to the word
only, and doth not esteem those things that shine outwardly.
These wise men did not therefore disdain, neither turned back,
because the child, together with his parents, were without pomp,
in poverty and misery, and nothing less than a kingly child
appeareth unto them, but they go on, and undoubtedly acknow
ledge him for a King, as they had learned concerning him out
of the scriptures. Moreover, they give unto him the honour
meet for a King, they offer most precious gifts, which they
had brought, being even of the best sort, out of their own
country.

Now the world would have done no such thing, but according
to the manner thereof, would have looked for garments of
purple, and resort of servants, and handmaidens. In such places
it is wont to bestow its gifts, viz., where there is great plenty
and abundance before : yet it is of that quality that it depriveth
the poor and afflicted of those things that they have, it taketh
bread out of the mouth of the hungry and needy, which have
nothing, but as they get it hardly, by labouring all that they
are able. Whereof we learn, that if we will honour Christ with
these wise men, we must shut our eyes, and turn them from all
that which seemeth fair, goodly, and noble before the world :
neither must thou be offended or abhor it, if any thing seem,

c

18 ON THE EPIPHANY,

vile, contemptible, and ridiculous unto the world : let this suffice,
that thou knowest that it pleaseth God, which is in heaven.
Take heed unto thyself concerning these things, which shine
hefore the world, exercise thyself in those works, which seemeth
unto reason foolish and light, as are to help the needy, to
comfort the afflicted, and to count the calamity of thy neigh-
hour thine own. If thou shalt he diligently exercised in these,
and, faith being thy guide, shalt, endeavour rightly to apply
thyself unto them, then other works which have a fair shew, as
to institute masses, to be occupied in vigils, to build temples,
and such like follies, shall be pluckt out of thy heart and
vanish away, unto which works, almost the whole world is
addicted ; they are, indeed, fair in outward shew, and seem to
be very precious, notwithstanding they are an abomination unto
God.

But whatsoever God hath commanded, as to do good to our
neighbour, and to be touched with his adversities no less than
with our own, to bear a friendly and willing mind toward him,
these are neglected, and in the eyes of the world appear trifling
and foolish 5 whereupon we greatly abhor them. How cometh
this to pass ? even because they have no goodly shew outwardly.
And the common people of Germany arc wont to say, That
which shincth not, and hath not a fair shew, is nothing set by.
Moreover, God doth sooner suffer himself to want his own honour
and due service, than he would have us to leave off doing our
duty toward our neighbour as Christ witnesseth, Matt. v. 23,
24. (( Therefore, if thou bring thy gift to the altar, and there
rememberest that thv brother hath ouijht against thee : leave

* CD O

there thy gift before the altar, and go thy way, first be
reconciled to thy brother, and then come and offer thy gift."
Here you most plainly both hear and see, that God will not be
served, unless we first go to our neighbour, and be reconciled
to him.

For the same cause also God rejectcth the sacrifices of the
Jews, as it is in the prophecy of Isaiah, i. 11, for they that
neglected those things which were more necessary, namely,
mercy and faith ; for thus he saith : " To what purpose is the
multitude of your sacrifices unto me ? saith the Lord : I am full
of the burnt- offerings of rams, and the fat of fed beasts, and I
delight not in the blood of bullocks, or of lambs, or of he-goats.
When ye come to appear before me, who hath required this at
your hand to tread my courts ? Bring no more vain oblations,

OR APPEARING OF CHRIST. 19

incense is an abomination unto me, the new moons and sabbaths,
the calling of assemblies, I cannot away with, it is iniquity,
even the solemn meeting. Your new moons, and your ap
pointed feasts, my soul hateth : they are a trouble unto me, I
am weary to bear them. And when ye spread forth your hands,
I will hide mine eyes from you : yea, when ye make many
prayers, I will not hear : your hands are full of blood. Wash
ye, make you clean, put away the evil of your doings from
before mine eyes, cease to do evil, learn to do well, seek judg
ment, relieve the oppressed, judge the fatherless, plead for the
widow," &c., as is there rehearsed in Isaiah. By these words
you see what God requireth and what he alloweth. When we
neglect these works, by which our neighbour is served, he will
neglect us. For whatsoever benefit we bestow upon our neigh
bour, that we bestow upon God and Christ himself, as he shall
pronounce in the last judgment; Matt. xxv. 40. (i Inasmuch
as ye have done it unto one of the least of these my brethren, ye
have done it unto me/' When thou nearest this, thou wilt not
glory much of the temples which thou hast built, or masses
which thou hast founded. For then he will say, What have I
to do with thy temples and masses ? what with thine altar and
bells ? thinkest thou that I am delighted with stones and wood,
with bells and banners ? are not all things mine first ? heaven
is my seat, and the earth is my footstool. Who commanded
thee to build temples ? I have set living temples before thee,
these are to be edified, nourished, and relieved, but thou hast
been occupied with other trifles, which I have not commanded;
I know thee not, away with thy temples and masses : ye ought
to have put your trust in me only, but all your delight consisted
in such works as though it had been your purpose to wrest
heaven from me, and that I may comprehend all in a brief sum :
whatsoever I have commanded, that have you neglected, and
whatsoever I have detested and abhorred, that have you dili
gently done ; this therefore I will requite you with again. I
know you not, you may resort unto that God which hath com
manded you to do these things.

Hence therefore let us learn, how the wise men did not abhor
the poor, and on every side miserable appearance of this infant
and his parents, that we also may be so affected towards the
miserable and pitiful estate of our neighbours, and may be per
suaded that we find Christ in them, and that whatsoever is
bestowed upon them, Christ does acknowledge it as bestowed

C 2

20 ON TTTE EPIPHANY,

upon himself. His kingdom consisteth in the poor, despised,
and abject, yea, in the holy cross, in contempt, in persecution,
in affliction and misery,, as St. Paul saith out of the Psalms :
Psalm xliv. 22. " Yea, for thy sake are we killed all the day
long; we are counted as sheep for the slaughter." In another
place also he saith, 1 Cor. iv. 13. "We are made as the filth of
the world, and are the offscouring of all things/' Wherefore
Christ said to his disciples, when he sent them forth to preach
in Judea, "Behold I send you forth as sheep in the midst of
wolves/' Matt. x. 16. They now that seek Christ any other
than in such a contemptible form in the cross, and in persecu
tion, do not find him. The wise men find the King Christ being
newly born, not in Herod's court, not among the princes and
priests, not at Jerusalem, in so noble and famous a city, but at
Bethlehem in a stable, with poor and despised creatures, namel) ,
Joseph and Mary. In short Christ will there be found, where a
man would least seek for him. We must diligently consider
also, what these wise men signified by their gifts. For as
suredly they shewed by them, that this child is a King, and not
a king only, but also God and man.

In offering gold they acknowledged him for a King, as if they
would say, We bring unto thee gold, not that we would thereby
enrich thce. For gold, silver, and whatsoever is made, is thine
before, but hereby we acknowledge thee to be a most mighty
King over all things. So we also offer gold unto Christ, when
we acknowledge him for our King and Lord : but unto this is
required a very strong faith. For if 1 ought to acknowledge him
for my King and Lord, all mine own will must be extinguisher^
that it reign not in me : for Christ only must reign and rule in
me, that he may do whatsoever it pleaseth him in me, and con
cerning me, all things must be committed unto him. So the
leper in Matthew did, which said unto Christ, "Lord, if thou
wilt, thou canst make me clean." Therefore my will must be
utterly extinguished in me, if that I will have Christ to reign in
me. Christ also suffered not his own will to rule, but he always
submitted himself to the will of his Father, which he testifieth
in the sixth chapter of the Gospel of St. John, ver. 38. "For I
came down from heaven, not to do mine own will, but the will
of him that sent me." Yea, he obeyed his Father even unto
death, and submitted himself wholly to his will. We, imitating
this example, which is written for our singular consolation,
ought to submit our will to God and his Christ, and to rest

OR APPEARING OF CHRIST. 21

confidently upon him. He knoweth how to bring the matter to
pass, as it is said, Psalm xxxvii. 5. ee Commit thy way unto the
Lord : trust also in him, and he shall bring it to pass." And a
little after, " Rest in the Lord, and wait patiently for him."
Such sentences ought to provoke us patiently to suffer the will
of God in us, whether sweet things or sour, commodities or
incommodities come unto us : for he knoweth with what tem
perance to lay them upon us. Blessed is he that believeth
these things from his heart. Who, being such an one, can be
troubled with sorrow ? such a man, howsoever he be handled,
whether he be burned or drowned, cast into prison, or otherwise
grievously dealt with, he taketh all in good part ; for he knoweth
that these things shall turn to his advantage. After this sort
we also offer gold with the wise men, when we take away rule
from our own will, and suffer Christ to work in us according to
his will and pleasure. Wherefore they are hypocrites which
know not to suffer the will of God, but howsoever he dealeth
with them have always complaints. They, forsooth, suppose,
that whatsoever they think, it shall have success according
to their thinking. If it fall out otherwise they are angry,
they do not patiently suffer persecution and contempt : they
murmur, they find fault, and vex when those things happen,
like horses stirred up with fury or rage. So therefore by re
sisting they stay the kingdom of Christ from them, and deprive
Christ of gold, which, notwithstanding they ought to offer and
present unto him, that is, they themselves will bear rule, and
do not vouchsafe to acknowledge Christ for their King and
Lord.

By frankincense they resembled divine honour, which we offer
unto him, when we confess, that whatsoever we have, we must
acknowledge to have come from God, and that we have it freely,
and without any merit of ours j therefore all these things are
to be ascribed unto him, as to the true Lord, neither must we
glory in the good things received, but his glory is to be sought
in them. And if he take them from us again, we ought to suffer
him with quiet minds, and to bless him with the beloved Job in
these words: " Naked came I out of my mother's womb, and
naked shall I return thither: the Lord gave, and the Lord hath
taken away; blessed be the name of the Lord," Job i. 21. And
so we ought to suffer all misfortunes and adversities, as if God
himself cast them upon our neck, so that none shall be able to
offend us, unless he take away Christ from us. Not so much as

22 ON THE EPIPHANY,

a hair of our bead shall perish, as Christ saith to his disciples,
Luke xxi. Wherefore whatever shall molest us, what adversity
soever shall come unto us, we ought never to seek any other
God, we ought nowhere to seek any other help and comfort,
than of Christ alone. This is he which is made unto us of God
the Father, wisdom, righteousness, sanctiiication, and redemp
tion. Then only we offer unto Christ that right frankincense of
Arabia, when we fly unto him alone in our calamities, afflictions,
and anguishes. But they that seek after strange helps and
comforts, as of sorcerers, witches, and such like, they do not
offer frankincense unto Christ, but stinking brimstone, wherein
they shall be burned for ever, for that they have not believed
and trusted in Christ.

By myrrh they signified a mortal man : for with myrrh dead
bodies were anointed, that for certain years they should not
putrify. Now myrrh is a strong and a bitter juice, which dis-
tilleth from the trees of Arabia, like unto gum, or as with us
rosin issueth out of the pine-tree, and fir-tree, &c. But then
we offer myrrh unto Christ, when we firmly believe that he by
his death hath overcome sin, Satan, and hell. And this i^ a
special faith. If we but a little doubt here, it is not well with
us. But if I believe from my heart, that death, sin, the devil,
and hell are swallowed up in and by the death of Christ, I shall
not be afraid of them all. I shall easily be preserved from rot
tenness which death bringeth, when I have myrrh, that is, the
death of my Lord Christ in my body and soul, this will not
suffer me to perish. So strong and valiant a thing is faith, unto
which even all things are possible, as Christ saith, Mark ix. '23.
Here must we learn daily with our Lord Christ to bring under
our old Adam, and to mortify his concupiscences, by the cross
and temptations, not that cross which we choose, but which
Christ layeth on us, let us bear it patiently and with a willing
mind, that so our body may be subdued, and made subject to the
Spirit, that being so buried with Christ through baptism, we
may be raised up again with him, and he alone may reign and
live in us. Hereunto sighing is required, which the Holy Ghost
maketh in us for our sake, as St. Paul saith, Rom. viii. 26, that
Christ will help us to keep under this unruly and obstinate flesh,
that it presume not too licentiously, and thrust the noble soul
into the mire. This our baptism doth signify, viz., that old and
stinking Adam be mortified and buried, which we ought always
to revolve in our mind, seeing that as long as we live here, sin
doth remain in us.

OR APPEARING OF CHRIST. 23

Wherefore always something must be repaired in us without
all intermission, through the cogitation of baptism, as it were in
a house decayed through oldness, even unto such time as we de
part this life. Whereof St. Paul treateth in very good words,
Rom. vi. 3, which are diligently to be marked of us ; he saith
thus : " Know ye not, that so many of us as were baptized into
Jesus Christ, were baptized into his death ? Therefore we are
buried with him by baptism into death : that like as Christ was
raised up from the dead by the glory of the Father, even so we
also should walk in newness of life. For if we have been planted
together in the likeness of his death, we shall be also in the
likeness of his resurrection : knowing this, that our old man is
crucified with him that the body of sin might be destroyed,
that henceforth we should not serve sin. Now if we be dead
with Christ, we believe that we shall also live with him : know
ing that Christ, being raised from the dead, dieth no more ;
death hath no more dominion over him. For in that he died, he
died unto sin once : but in that he liveth, he liveth unto God.
Likewise reckon ye also yourselves to be dead indeed unto sin,
but alive unto God through Jesus Christ our Lord."

Thus much concerning the first appearance. Now we will
speak somewhat of the second, that is, of the baptism of Christ.
In the baptism of Christ, three things are to be considered. The
first, that the heavens were opened when he was baptized.
The second, that the Holy Ghost was seen in the likeness of a
dove. The third, that the voice of the Father was heard, which
said : " This is my beloved Son, in whom I am well pleased."
As Christ vouchsafed to be baptized with water, he hath hal
lowed baptism, and made the water thereof holy, that he which
is baptized in his name, might become likewise holy and clean
from sin, and might have the heavens open. Now Christ was
not baptized for himself, for he was not infected with the spot of
any sin, as St. Peter saith, 1 Pet. ii. 22. He behaved himself
like unto a good physician, which before the sick doth first drink
some bitter potion, that the sick may more gladly and boldly
do the same afterward. For we in baptism drink a bitter potion,
namely, the mortification of the old Adam, which, with the bit
terness thereof, doth greatly trouble us. For that dipping into
the water or sprinkling with it doth signify nothing else, but that
the old Adam should perish and die. This is greatly furthered
by the cross, which God according to his divine will layeth upon
us, which we ought not to cast from us, but bear willingly and
with a patient mind.

24 ON THE EPIPHANY,

But that this might be easier for us to do, even Christ hath
taken it upon himself, he suffered himself to be baptized, and
took his cross and carried it, not resisting or gainsaying, and so
was obedient to his Father unto the death, even the death of the
cross, as Paul saith,, Phil, ii., that he might deliver us from sin,
and might appease his heavenly Father, which he did of his
mere grace without any desert of ours: whereof we have bap
tism a sign and pledge, as Paul saith unto Titus, ill. 4 : " But
after that the kindness and love of God our Saviour toward man
appeared, not by works of righteousness which we have done,
but according to his mercy he saved us by the washing of rege
neration, and renewing of the Holy Ghost, which he shed on us
abundantly, through Jesus Christ our Saviour: that, being jus
tified by his grace, we should be made heirs according to the
hope of eternal life." Secondly, the Holy Ghost appeared here
in the likeness of a dove, when Christ is bapti/ed, whereby is
signified, that we also receive the Holy Ghost in our baptism,
which ruleth and guiueth us according to the will of God, which
is present with us, and helpetli us in bearing the burden of the
holy cross, which exhorteth us, which is instant upon us, cn-
forceth us, and, when we yield to the burden of the cross, is
present and helpetli us; if we fall, raiseth us up again, and is
with us as a certain faithful companion in our journey. He also
maketh the burden of the cross light, which we were very
unable to bear, if he did not put his help. If so be that thou
fall into sin, remember to go back unto thy baptism, for this is
the only ship wherein we pass over.

Wherefore take heed of them which make two tables,
whereby we pass over the sea of sin ; namely, baptism and
repentance : believe them not, whatsoever they handle, it is mere
delusion : baptism is the beginning of repentance. As often
therefore as thou fallest into sin, have recourse unto thy bap
tism, there thou shalt again obtain the Holy Ghost, who may be
present with thee. For repentance is nothing else but a dis
pleasing of himself, a detesting of his wicked life, and renewing
of the man, which is represented in baptism. After such a
renewing of the life, followeth the praise of God and thanks
giving unto him for the grace received ; then such a man bursts
forth, and behaveth himself friendly towards his neighbour, and
doth good to him in all things. This is signified by the Holy
Ghost appearing upon Christ in the likeness of a dove : for a
dove wanteth the gall. Such they also become which receive

OR APPEARING OF CHRIST. 25

the Holy Ghost in baptism, viz., they are gentle and without all
bitterness towards all. Thirdly, the voice of the Father is heard
in the baptism of Christ, which saith : " This is my beloved Son,
in whom I am well pleased." This is that Saviour which de-
livereth us from the tyranny of sin, death, Satan, and hell.
Hence we may learn how we must come unto God. He that
desireth to be the gracious and dear child of God the Father,
must attain unto this through Christ, through him alone the be
loved Son, who sitteth in the bosom of his Father : unto whom
alone the Father looketh, without whom he alloweth nothing,
and whatsoever pleaseth the Father, it pleaseth him in respect
of his Son.

Therefore he that desireth to go to the Father, must cleave
to this beloved Son, must lay himself upon his back. For by
this voice all titles, albeit they seem very godly and holy, are
taken away, nothing is of value or estimation with the Father
but only this his beloved Son, he is in his special favour. Now
he that desireth to be in favour with the Father, and to be be
loved of him, let him fly into the bosom of the Son, by whom
he findeth access to the Father, as St. Paul saith, Eph. i., that
through Christ we are adopted, without this Christ we are the
enemies of God. Whosoever therefore cleaveth to Christ through
faith, he abideth in the favour of God, he shall also be made
beloved and acceptable as Christ is, and shall have fellowship
with the Father and the Son. But where this is not done, there
is nothing but wrath, there is no honesty, no virtue, no free
will, neither prayer, nor fasting, nor other works shall profit,
thou shalt but trifle with all these. For this is a most mighty
and most excellent voice : " This is my beloved Son,3' in whom
all things consist and are comprehended, which are extant in the
whole scripture. Even as all things are delivered into the
hands of Christ, and gathered into one, that they may obey him,
as St. Paul saith : for when God saith, " This is my beloved
Son," by shewing Christ only, and shewing and naming no
other, he maketh it plain enough, that none is his beloved Son
beside him. If so be that others are not beloved sons, it is cer
tain that they are the children of wrath and indignation. For if
there were more beloved sons, he would not so set forth and shew
this Son alone, saying : " This is my beloved Son,," neither
would turn his eyes unto him only, and glory of him alone, as
though he knew no other. For the words seem to shew, that
he diligently looked about, and yet found none, beside him, of

26 ON THE EPIPHANY,

whom he saith, " This is he," as if he had said: Here at the
last I have found such a one as pleaseth me, and " is my beloved
Son," all other generally are not such.

Moreover, these words are not so only to be understood, for
it is shewed by them that Christ is very God, as the epistle to
the Hebrews saith : " For unto which of the angels said he at any
time, Thou art my Son, this day have I begotten thce ? And
again, I will be to him a Father, and he shall be to me a Son,"
Sec. For it is most certain that Christ in these words is
declared to be the true and natural Son of (iod, seeing that
this word was never said to any creature. Howbeit he had been
as well the Son of Clod, and had so remained for ever, as
he hath been from everlasting, although this had not been
spoken unto us from heaven, neither is any thing added or taken
away from him by this name, but we must thus think and per
suade ourselves, that so excellent a praise, and so noble honour
of Christ, was spoken for our cause. For he himself witnesseth,
.John xii. 30: "This voice came not because of me, but for
your sakes." He hath no need that it should be said unto him,
that he is the Son of God. lie knew this before, and hath from
everlasting and by his nature, that which he heareth. Where
fore when that is conceived by voice and word, it pertaineth to
us, and not unto Christ. Christ without the word is such as
he is said to be. We have the word without him, of whom it
is spoken.

Wherefore we must lay fast hold upon the word without the
essence, even as he hath the essence without the word. But
what doth this word r it teacheth us to know Christ, in which
knowledge our salvation consisteth, as Isaiah, Paul, and Peter,
witness. But how doth it teach us to know him ? so, that he is
the Son of God, and doth especially please God his Father, by
which words God cheereth the hearts of all the faithful, and
greatly delighteth them with mere comfort, and heavenly sweet
ness. How is this done ? "When I know, and am sure, that
this man Christ is the Son of God, and doth in all things please
the Father, whereof I must be most fully persuaded: forasmuch
as the divine Majesty confirmed this by his voice from heaven,
which cannot lie, whereby I am certain, that whatsoever that
man doth speak and work, they are the mere words and works
of the beloved Son, which are above measure approved of God.
This therefore 1 singularly well mark, and lay up in the bottom
of my heart.

OR APPEARING OF CHRIST. 27

When I hear Christ speak, or see him do any thing, and that
for my advantage, which surely he everywhere doth (for he saith,
that he doth, and suffereth all things for us, that he came to serve
and not that he should be served), then I remember these words
of the Father, that he is the beloved Son, then I am enforced to
think that all that Christ speaketh, doth, and suffereth, and that
for my sake, doth singularly well please God. Now how can
God pour out himself more liberally, or shew himself more
lovingly and sweetly, than by saying, that it doth please him
from the heart, that Christ his Son doth speak so gently with
me, doth with so great affection look unto my advantage, and
with such unusual love, suffer, die, and do whatsoever for my
sake ? Dost thou doubt, that if man's heart did with due sense
feel such favour of God in Christ, viz., that he doth so much for
our sakes, it would not for joy burst into pieces ! for then it
would look into the depth of the divine breast, yea, and into
the exceeding and eternal goodness and love of God, which he
beareth towards us, and hath borne towards us from everlasting,
But we are too hard-hearted and cold, the flesh doth lie more
heavy upon us, than we are able to comprehend such words, we
do not well consider them with ourselves, neither doth our heart
come near to feel what marvellous and unspeakable love and joy
they contain in them, otherwise without doubt we should per
ceive, that heaven and earth are full of the fire of the divine love,
of life, and righteousness, full of honour and praise, whereunto
the fire of hell, sin, and death, being compared, are nothing but
as it were a thing painted or pictured.

But we are cold, sluggish, and unthankful wretches, for we
pass over such precious words as things of no importance, and
as uttered of man, as being contained in a book, or written in
paper as things utterly decayed, and now long since grown out
of use by long custom, as though they pertain only to Christ,
and not to us. And being dull and senseless, we do not see that
they belong not to Christ, but were committed to writing, and
are extant only for our sake. Seeing therefore that Christ the
beloved Son, being in so great favour with God in all things that
he doth, is thine, and doth in the same, serve thee, as he him
self witnesseth, without doubt thou art in the same favour and
love of God that Christ himself is in. And again, the favour
and love of God are insinuated to thee as deeply as to Christ,
that now God, together with his beloved Son, doth wholly pos
sess thee, and thou hast him again wholly, that so God, Christ,

28 ON THE EPIPHANY,

and thou, tlost become as one certain thing. Hereunto make
many sentences of the gospel,, but especially in John, as this :
" Tf a man love me, he will keep my words, and my Father will
love him, and we will come unto him, and make our abode with
him," John xiv. 23. Also, " And where I am, there shall also
my servant be," John xii. 2G. Again, " That they all may be
one, as thou, Father, art in me, and I in thee ; that they also
may be one in us : that the world may believe that thou hast
sent me," John xvii. 21. But where is Christ? In the favour
of God, in the depth of his heart : there also are we, if so be that
we know and love Christ, there 1 think we are safe enough, there
our refuge is placed high enough, whither no evil can come, as
in the ninety-first Psalm. But thou seest that faith is required,
and that unto these things no law, no work, no merit doth
prevail.

Hence it cometh to pass, that so precious words are so ab
struse and unknown unto reason. For it hath been governed by
Satan from the creation of the world, when as in paradise it
would be as Cod, and presumed after honour, which God here
attributeth to Christ alone, as he is his Son, whereunto it is yet
also prone and inclined, and setteth itself against these words,
and the words again are against it. For because Christ is here
declared the only Son of God, it is mightily overthrown, what
soever maketh itself God. But who be they that make them
selves God? Surely Satan and man, which please themselves,
and love themselves : they seek not after God, but strive to attain
unto this, that they also may become gods. But what will God
say unto these ? truly a certain contrary thing to that which he
said unto Christ : " Christ is my beloved Son, in whom I am well
pleased, seeing that he glorifieth not himself, and maketh not
himself God although he is God. But ye are wretches, in whom
I allow nothing, seeing that ye glorify yourselves, and make
yourselves gods, although ye are creatures and men, and not
God." So this sentence given of Christ doth humble the whole
world, doth shew them to be all void of divinity, and ascribcth it
to Christ, and that all for our use, if we will admit this sen
tence: or to our condemnation, if we will not; so that I may
say at once, without Christ there is no favour, nor any beloved
son, but very wrath and sore displeasure of God.

OR APPEALING OF CHTUST. 29

Certain sentences out of the Scripture, concerning Christ, wherein

is declared., that through him we are loved of the Father,
and ivithout him are refused.

JOHN i. 16, 17. " Of his fulness (Christ's) have all we re
ceived, and grace for grace. For the law was given by Moses,
but grace and truth came by Jesus Christ. John iii. 13. No
man hath ascended up to heaven, but he that came down from
heaven, even the Son of man, which is in heaven. John iii. 16,
\7, 18. God so loved the world, that he gave his only begotten
Son, that whosoever believeth in him, should not perish, but
have everlasting life. For God sent not his Son into the world
to condemn the world; but that the world through him might be
saved. He that believeth on him, is not condemned : but he
that believeth not is condemned already, because he hath not
believed in the name of the only begotten Son of God. John iii.
35, 36. The Father loveth the Son, and hath given all things
into his hand. Pie that believeth on the Son, hath everlasting
life : and he that believeth not the Son, shall not see life ; but
the wrath of God abideth on him. John vi. 40. This is the
will of him that sent me, that every one which secth the Son,
and believeth on him, may have everlasting life : and I will raise
him up at the last day. John vii. 37, 38. In the last clay, that
great day of the feast, Jesus stood and cried, saying, If any man
thirst, let him come unto me, and drink. He that believeth on
me, as the scripture hath said, out of his belly shall flow rivers
of living water. Titus iii. 4, 5, 6, 7- But after that the kind
ness and love of God our Saviour toward man appeared, not by
works of righteousness, which we have done, but according to
his mercy he saved us by the washing of regeneration, and re
newing of the Holy Ghost ; which he shed 011 us abundantly,
through Jesus Christ our Saviour : that being justified by his
grace we should be made heirs according to the hope of eternal
life." Many other such sentences there be, especially out of
the epistles of Paul, which every one may gather by himself.

30 ON THE GENEALOGY, Oil

SERMON III.

ON THE GENEALOGY, OR PEDIGREE OF CHRIST.

Matt. i. 1 — 10. — The hook of the generation of Jesus Vhrivt,
the sun of Davidy the son of Abraham, $c.

1. MATTHEW beginneth his book with a title or inscription, by
which the believer is provoked with great pleasure to hear and
read it. For he saith thus much in elVect : Whom the law and
prophets have hitherto promised and preached, Jesus, that is, a
Saviour, and Christ, that is an eternal king ; that he, according
to the promise of God, should spring and come of the seed of
Abraham and David, even him do 1 describe in this book, vi/.,
that he is now born, and made man, and already come into the
world. This I handle through this whole book.

2. Three lines or degrees are here rehearsed. In the first is
contained the stock of the fathers, in the second of the kings, in
the third is contained the decaying stock of David ; after the
decay whereof, it behoved that Christ should come. For so the
goodness of God is wont to do, when all things seem even past
hope and recovery, then at the last he cometh.

o. Matthew omitted one in his rehearsal, but that maketh no
matter, seeing that he observeth this one thing, that he counteth
by the right line from David, by Solomon, to Joseph the hus
band of Mary. Luke counteth otherwise, and useth another
order.

When Adam our first father, having fallen by a great offence,
was guilty of death with all his children, as well in body as in
soul, it was notwithstanding promised unto him, although ob
scurely, that both he and his posterity should be delivered, in
those words, which God spake to the serpent, Gen. iii. 1 ."> : " I
will put enmity between thee and the woman, and between thy
seed and her seed; it shall bruise thy head, and thou shalt
bruise his heel." Of these words Adam took comfort, that a
woman should come, by whose fruit such guile and subtilty of
the serpent should be amended, and Adam redeemed : this com
fort upheld Adam, with his posterity, until Noah ; for then the
promise was renewed, when God made a covenant with the sons

PEDIGREE OF CHRIST. 31

of Noah, and set the rainbow for a sign of the covenant, whereby
men might conceive a trust and confidence, that God is yet
favourable unto them, and doth not purpose their destruction ;
whereby mankind was again upheld and comforted, even until
Abraham.

In the time of Abraham God did somewhat shew forth his
mercy, he declared that he would send a Saviour, who should
deliver us again from death, both of body and soul ; for although
the body should die, yet it should not always remain in death,
but rise again with the Lord Christ : the words which God
spake to Abraham, Gen. xxii. 18, are thus, " In thy seed shall
all the nations of the earth be blessed/' Here miserable men
had a cause to hope and look for a saviour, which should de
liver them. From that time all the prophets did diversely
foretel of this above measure flowing fountain of all mercy, that
is, of this seed, of the Lord Christ, how that he at the last
should come, that all who believe in him might obtain salva
tion by that promise which cannot be revoked. If men would
now open their eyes, they must needs confess and say, that a
strange and incredible thing is done with us ; that man being
in state of damnation, cursed, and desperate, should be restored
by the nativity of one man. Hereupon the prophets cried out
with ardent prayers and unspeakable groaning, that God would
vouchsafe to send the Saviour whom he had promised. By
faith in this Saviour the Israelites afterward obtained the law,
and this honour before all people, that they were called the
elect people of God. By which ordinances, written of Moses,
the anointed was plainly figured and signified, whom this text
which we have now in hand, setteth forth ; what he is, from
whence he is, and by faith all obtained salvation, from Abraham
unto David, even as many as were saved. In the time of David
God made the coming of the Messiah to be more manifestly
declared, that it might be certainly known of what stock he
should come, namely, of the stock of David, as when God said
unto David, 2 Sam. vii. 12 : " When thy days be fulfilled, and
thou shalt sleep with thy fathers, I will set up thy seed after
thee, which shall proceed out of thy bowels, and I will establish
his kingdom. He shall build an house for my name, and I
will establish the throne of his kingdom for ever. I will be his
father, and he shall be my son/' And yet more plainly in
Psalm cxxxii. 11 : " The Lord hath sworn in truth unto
David, he will not turn from it, Of the fruit of thy body will I

32 ON THE GENEALOGY, OK

set upon thy throne." Here Christ is described, that he shall
he a king, and an eternal king', as it is mentioned of him in
another Psalm ; Psalm xlv, 6 : i( Thy throne, O God, is for ever
and ever : the sceptre of thy kingdom is a right sceptre." How-
beit he is a spiritual king, which ruleth the world by his word ;
and whosoever receiveth his word, pertaineth to his kingdom;
but lie that is not under this sceptre, neither heareth his word,
is not of God, neither pertaineth to his kingdom, but is subject
to the kingdom of Satan, under whose tyranny we all are, until
the Lord doth deliver us from it, and defend us with this
sceptre, which is then done when we believe in him.

Forasmuch therefore as our salvation doth come merely by
the promise of God, let every one assuredly persuade himself, that
he shall never obtain salvation without this promise : although
he should do the works of all saints, yet they should profit him
nothing hereunto. On the contrary, if we lay hold on the
sceptre of this king, that is, of the promise of God, we shall not
perish, although the sins of the whole world should lie upon us;
they shall be all swallowed up in him, notwithstanding no good
work be done of us ; as we see in the thief which hung by the
Lord on the cross, who laid hold on the word of God, and be
lieved in Christ, and therefore he obtained the promised para
dise. Here is no doubt left, let us only believe that it is so,
and it is so indeed ; all things which men teach, or which we
have done or can do, being set aside. Here all things must
give place, at the coming of this new King, that he alone may
rule and reign in us. Let a man intermeddle; with those things
that are written of this King, as being his own matters and as
pertaining all unto him ; for whatsoever is written any where of
Christ, it is written for our comfort, that we may thereby feed
and cherish our faith. To the establishing such faith, God
hath mercifully left unto us his promise written, and hath suf
fered to be published, that he will perform that which he hath
promised. Whosoever apprehendeth this in his heart, it must
needs be that with sighing he thirst for such scripture and pro
mise of God, who of his grace being not provoked of us,
offereth unto us, and bestoweth upon us such goodness and
mercy.

But let us now come to our present text, which not with
words only, but also with a certain force pierceth the heart, and
poureth into it love, pleasure, joy, gladness, &c., as if an angel
should now come from heaven^ and say unto us miserable and

PEDIGREE OF CHRIST. 33

condemned wretches., after this manner : Behold, O man, thou
hast sinned^ wherefore thou hast deserved to be condemned for
ever : (this being heard, the heart must needs tremble.) Now
although all this be true, yet nevertheless God of his grace hath
mercy upon thee, and sendeth to thee a Saviour, as he promised
to Abraham, and his seed ; be of good cheer, and give thanks to
God, lo ! here is the book of the generation of Jesus Christ,
who is the son of David, the son of Abraham, so that this is
not only done, but also written, that thou mayest be certain
thereof; neither will he, neither can he, deceive ; believe only
and thou shalt have all things. Now it is to be noted, that
Matthew setteth David before Abraham, although the promise
was first made to Abraham, and came afterward to David;
which promise made to David, the prophets afterward published
more abroad, and did by it comfort the people, as in the llth
chapter of Isaiah, where the prophet saith thus ; -( There shall
come forth a rod out of the stem of Jesse, and a plant shall grow
out of his roots.'' Jeremiah likewise saith thus, chap, xxiii. 5,
" Behold, the days come, saith the Lord, that I will raise unto
David a righteous branch, and a king shall reign and prosper,
and shall execute judgment and justice in the earth." And
many other such prophecies there are to be found in the writ
ings of the prophets, which foretold of David, that his king
dom should be raised up ; as the Angel also declared unto
Mary, when he said, Luke i. 32, " The Lord God shall give
unto him the throne of his father David, and he shall reign
over the house of Jacob for ever, and of his kingdom there
shall be no end." Wherefore Matthew thought good here to
set David first, as the better known, and next unto him, Abra
ham, unto whom the promise was first made, as Mary in her
song saith, Luke i. 54, (t He hath holpen his servant Israel,
in remembrance of his mercy, as he spake to our fathers, to
Abraham, and to his seed for ever." And that promise is now
performed, and in this our text described, as we shall see
hereafter.

St. Matthew maketh a triple difference of fathers, of whom
Christ came, fourteen patriarchs, fourteen kings, and fourteen
princes. For it behoved that the sceptre and kingdom should
be taken from Judah, according to the prophecy of Jacob, which
is thus, Gen. xlix. 10 : " The sceptre shall not depart from
Judah, nor a law-giver from between his feet, until Shiloh
come, and unto him shall the gathering of the people be."

D

34 ON THE GENEALOGY, OR

Here all things must be fulfilled 5 and there are thrice fourteen
generations, even as Matthew rehearsed them : From Abraham
to David fourteen generations, from David till they were carried
away into Babylon, likewise fourteen generations. However,
there is a person omitted in Matthew, that is, Jakim ; and it
ought thus to be written : Josias begat Jakim, and Jakim begat
Jeconias, and his brethren ; this the Chronicles witness. And
after they were carried away into .Babylon, until Christ, four
teen generations. Which triple distinction hath a great mystery,
as we shall see. The Jews, among other laws, were com
manded to observe these three precepts, namely, to worship
that God whom their fathers had worshipped ; secondly, to
choose no priest of any other stock than of their own, that is,
of the tribe of Levi ; thirdly, to choose no king but of their own
people. These three precepts did very well agree in our Lord
Christ, vi/., that he is that one God, that he is an eternal Priest,
of our flesh and blood, and a King, our brother, who hath taken
our nature upon him ; who by his Divine power is able to help
and save us, and being an eternal Priest, continually makcth
intercession for us : he is a King also, that he may defend and
preserve us, who is not to be feared of us, since he is a man as
we are, yea, and was made a most contemptible man, that our
heart might be wholly quieted and appeased in him our Saviour,
who can never forsake us. \Vho are able to stand in the sight
of God, and not be terrified, if that Priest did not stand before
God ? Who should defend us, if he were not a King ? \\ ho
should save us, if he were not God ? How should he have care
of us, if he were not a man, and our brother ? with whom we
may speak, as well as we may one with another among our
selves.

O most gracious Saviour, how "wisely hast thou done all
things? 1 know that thou art my brother, as it is in Psalm xxii.
22. " I will declare thy Name unto my brethren," as it is
alledged in the epistle to the Hebrews, although thou art God,
my Lord Christ, and King of heaven and earth, yet I cannot
be afraid of thee, for thou art my friend and brother ; this is no
hindrance unto me, that I am a sinner, and thou holy ; for if I
had not been a sinner, there had been no need that thou shouldest
suffer punishment for me. I see also in thy genealogy, that
both good and evil are rehearsed, of whose posterity thou
wouldest come, that thou mightest comfort timorous and weak
consciences; that they should confidently and cheerfully put

PEDTC.REE OF CHRIST. 35

their trust in thee, which hast taken away our sin : and that
we might be certain hereof, thou hast left us thy word, which
assuredly declareth it unto us. Among the kings and princes
which Matthew rehearseth, some were exceeding evil, as we
may read in the books of the Kings ; yet God suffereth them to
be mentioned in his genealogy, as if they were worthy, that he
should come to them ; but he suffered not so much as one
honest woman to be named therein. Four women are named,
which all had an evil report, and were counted lewd ; as Tamar,
Gen. xxxviii. 15, of whom Judah, the father of her husband,
begat Pharez and Zarah, as in the first book of Moses it is
mentioned. Rahab is called a harlot, in the book of Joshua,
ii. 1. Ruth was an heathen woman, of whom although we read
no evil, yet forasmuch as she was a heathen, she was despised
of the Jews as a dog, and \vas detested of them. Bathshebah,
the wife of Uriah, was an adultress before she was married to
David, and of her he begat Solomon. Which women are un
doubtedly thereof rehearsed, that we may see how God hath set
forth, as it were a certain glass unto all sinners, wherein they
may see, that he would be born of the posterity of sinners, that
the greater sinners we be, so much more certain and greater
refuge we might have in so gracious a God, Priest, and King,
who is our brother ; in whom only, and in none other, we are
able to fulfil the law, and obtain the grace of God : He came
down from heaven therefore, neither doth he require any thing
of us, but that we assuredly believe that he is our God, Priest,
and King, and then all things shall be well with us ; by him
alone we become the sons of God, and heirs of the heavenly
kingdom, as St. Paul saith to the Galatians, ft Ye are all the
children of God by faith in Christ Jesus :" Gal. iii. 26. Here
the hearts of all sinners may leap for joy, that they are counted
worthy of such a Saviour. Must not he needs be regenerate
whose heart understandeth and feeleth this ? Yea, he is carried
with a most ardent love to lead a new life, for he is inspired
with the grace of God, inasmuch as he layeth hold of the pro
mise of remission of all his sins.

If we will count upon our fingers the persons named in this
text, we shall find them to be forty-two, which were in time
past figured by the two-and-forty mansion places, which the
children of Israel had, before they came into the promised land,
as it is written in the fourth book of Moses ; if we also will
come into the promised land, which the Lord Jesus Christ hath

D 2

36 ON THE GENEALOGY, OR

prepared for us by his nativity, we must also occupy two-and-
forty mansion places, that is, we must cease from our own pur
pose, and be regenerate man by man, until we come to Mary
and Jesus ; there at the last we shall find rest unto our souls.
But this nativity is hard, for our evil and corrupt nature is very
loth to leave her own will and purpose ; and again, the case of
nature is such, that no nativity can be without grief, yet one
hath more grief, temptation, and affliction than another. The
thief on the cross leapt at one leap two-and-forty degrees, and
came suddenly to Christ ; so did many martyrs also, and other
holy men. Notwithstanding none can go so great ajourney with
small grief, unless he be carried with a great wind, that is, by
the Holy Ghost.

We must go fair and softly from Abraham to Isaac, from
Isaac to Jacob, and so forth. J5ut we must begin at Abraham,
that we may be found endued with like faith as he was, and ob
tain the blessing promised unto him ; then we shall more easily
and cheerfully go from one patriarch to another. That is, we
shall pass over one affliction after another, until we be called
out of this travel and journey unto our rest ; for a man must be
so long exercised with afflictions, and so oft renounce his own
will, until at the last he be brought under, and his flesh by this
means be subdued, that it may obey the Spirit, and walk joy
fully in the will and obedience of God. Wherefore let no man
purpose with himself to come unto heaven by leading a quiet
life, and following pleasure; thus Christ saith to Luke, a It is
easier for a camel to go through a needle's eye, than for a rich
man to enter into the kingdom of God :" Luke xviii. 25. And
in the Acts of the Apostles, Paul teacheth, " That we must
through much tribulation enter into the kingdom of God:"
Acts xiv. 22. Again, in Luke, Abraham said to the rich glut
ton, <c Son, remember that thou in thy life-time rcceivedst thy
good things, and likewise Lazarus evil things : but now he is
comforted, and thou art tormented:" Luke xvi. 25. So it be
hoved Christ also to suffer, and by the cross to enter into his
glory. And St. Paul saith, " All that will live godly in Christ
Jesus, shall suffer persecution," 2 Tim. iii. 12. Hence we may
learn, that all is poison which is according to the lust of the
flesh ; wherefore Paul saith to the Romans, " If ye live after the
flesh, ye shall die : but if ye through the Spirit do mortify the
deeds of the body, ye shall live," Horn. viii. 13.

The Spirit which is of God, is ready to sulTer, but the flesh

PEDIGREE OF CHRIST. 37

resisteth ; this Jesus signified by his answer unto Peter, when
he shewed unto his disciples, " That he must go unto Jerusa
lem, and suffer many things of the elders, and chief priests, and
scribes, and be killed. Then Peter took him, and began to
rebuke him, saying, Be it far from thee, Lord : this shall not
be unto thee. But he turned and said unto Peter, Get thee
behind me, Satan, thou art an offence unto me : for thou sa-
vourest not the things that be of God, but those that be of
men," Matt. xvi. 21. Here it is manifest, that the reason of
man doth flatly strive against the will of God ; God will have us
enter into glory by the cross and persecution, but the flesh
resisteth, and is troubled in affliction. Moreover, they that are
endued with the Spirit of God, rejoice, if they be afflicted for
God's sake, as it is written of the apostles ; " They departed
from the presence of the council, rejoicing that they were counted
worthy to suffer shame for his name," Acts v. 41. Wherefore
James saith in his epistle, i. 2, " My brethren, count it all
joy when ye fall into divers temptations ; knowing this, that
the trying of your faith worketh patience. But let patience
have her perfect work, that ye may be perfect and entire, want
ing nothing/' O how necessary is patience for a Christian man!
that in your patience ye may possess your souls, as Christ saith
in Luke xxi. 19, otherwise we shall lose them.

Wherefore we must enter into a new kind of life ; and if, at
any time, calamity cometh, we must not burst forth into evil
speeches, and take it impatiently, but we must always lift up
our heart to God, and bear his will with a patient mind ; he will
deliver us in his time, when it seemeth good to him, and we
must always think that he beareth a fatherly affection toward us,
even when he sendeth persecutions, anguishes, afflictions, and
adversities, as the epistle to the Hebrews saith, xii. 5 — 8,
" Ye have forgotten the exhortation which speaketh unto you,
as unto children, My son, despise not thou the chastening of
the Lord, nor faint when thou art rebuked of him. For whom
the Lord loveth he chasteneth, and scourgeth every son whom
he receiveth. If ye endure chastening, God dealeth with you
as with sons : for what son is he whom the father chasteneth
not ? But if ye be without chastisement, whereof all are par
takers, then are ye bastards, and not sons." God give us his
divine grace, that we may courageously pass these two-and-
forty degrees, and with the Lord Christ be regenerate into a
new life. Amen,

38 ON THE HYMN OF ZACHARIAS.

SERMON IV7.
ON THE HYMN OF ZACHARIAS.

Luke i. 63. — Blessed he the Lord God of Israel, for he hath
visited a/id redeemed his people.

THAT godly man Zacharias speaketh here of things as already
done, when he saith, " he hath visited and redeemed his people, "
&c. For he was certain of them ; now the child John was
come, being about to begin to preach of our redemption, as the
Angel had foretold him, that he should " go before the Lord in
the spirit and power of Llias, to turn the hearts of the fathers
to the children, and the disobedient to the wisdom of the just,
to make ready a people prepared for the Lord :" this promise
he knew should assuredly come to pass. \V herein this redemp
tion consisteth, I think it is already sufficiently known unto
you, namely in this, that God visiteth and delivereth us. Which
visitation and deliverance is accomplished neither by sword nor
violence, but by the word alone, wherein consisteth more, than
in the blood and death on the cross. For because of the word
Christ shed his blood on the cross. It was the word that John
preached, when he shewed the Lamb of God which taketh away
the sins of the world, that is, when he declared our visitation
and redemption, which Christ purchased with his blood.

This John was the first messenger which preached the gospel
to us, to whom the gospel was not before preached, it is as if
John himself did now preach it, for now is first set forth unto
us redemption, sweet consolation, deliverance from sin, death,
hell, and all evil. To visit is to come unto us, to bring and
declare unto us the word of salvation, by which we are saved.
Zacharias conceived so great joy and pleasure in his heart, that
he could not contain himself, but he must needs burst forth
into those words in this hymn, not only because of the infant
newly born, although even this brought great joy unto him, but
also for that by the birth of this child he beholdeth a far greater
joy, forasmuch as he was a messenger sent of God to preach
his word to the world. He rejoiceth therefore because of such a
word which he should hear, and for that he should be as it were

ON THE HYMN OF ZACHARIAS. 39

altered from an old man to a young man, and should become
the scholar of an infant now lying in the cradle, whom he con-
fesseth to be a prophet better learned than himself. Manifest
natural joy is here, for that that infant was born after a mar
vellous manner. Moreover here is joy of the Spirit, inasmuch
as that infant should become a preacher of the word of God.
And I am of that mind that I think there was never any father,
which conceived so great joy of his child, as this Zacharias did
of his son, being so wonderfully born by the power of God, and
for that, especially in the time of his old age, when he was now
near unto death, he is made a father of so great a Saint, which
should be a master and teacher of the world. It is a delight
and pleasure unto us, if we beget a child that is sound, fair, and
well-proportioned in the body, that I may say nothing, what joy
it would bring, if our child should be an Apostle and preacher
of the word of God to the world. Whatever ignominy therefore
and contempt he suffered before, when he WAS barren together
with his wife Elizabeth, he is now most abundantly recompensed
with plentiful honour and joy, such great blessings doth God
bestow, if we patiently abide his leisure. For if he at any time
come, he cometh very rich and plentiful in gifts, and giveth
much more than we ever either wished or hoped for.

Ver. 69. tf And hath raised up an horn of salvation for us, in
the house of his servant David." These words are not spoken
of John, for that he is not a horn raised up in the house of
David, for he was born of the tribe of Levi ; but Christ our
Lord is of the house, and of the royal stock and blood of David.
Wherefore Zacharias -doth not sing here, in the house of Levi,
but that in the house of David an horn is raised and lifted up ;
and when Christ was not yet born, he nevertheless singeth so
as if he were born, neither was the horn of salvation yet come ;
notwithstanding he knew by the revelation of the Spirit, that it
should forthwith come. An horn, among the Hebrews, signi-
h'eth power, confidence, dominion, and that whatsoever, wherein
any man may trust, as we read, Daniel, ch. vii., where the Pro
phet first seeth kingdoms, then he beholdeth beasts, some having
one horn, some two horns. And he afterward interpreting him
self, expoundeth them for kingdoms and kings : and this is a,
phrase and manner of speaking peculiar to this language. Now
Zacharias signifieth that Christ is our head, yea, our God, whose
kingdom is his horn -, thus you have what a horn signifieth
among the Hebrews. He addeth, the horn of salvation and

40 ON THE HYMN OF ZACHARIAS.

blessedness : some kingdoms are famous in name and power,
others are large, abounding with plenty of great treasures, much
people, honours, and all temporal things ; but this is called a
kingdom of salvation, grace, life, righteousness, truth, and of
everything that pertaineth to salvation, whereby it differeth from
all other kingdoms. For although they be large, rich, or
mighty, yet are they counted the kingdoms of death, for they
that govern them must at the last fall, die, perish, and leave
their power and riches behind them. Nor was there ever any
worldly kingdom, which might be called a kingdom of life,
wherein is life, peace, and salvation ; for only the kingdom of
Christ doth glory, and triumph in this title, as God hath raised
it up, that there may be nothing in it but salvation and felicity.

I find nothing here spoken of manners and trades of life, or
of works : For this kingdom consisteth neither in outward life
or works, but in the horn, in Christ and his Gospel ; this king
dom is ours whereof ye have heard, that it is a kingdom of
grace, life, righteousness, salvation, and mercy : so that whoso
ever is in it, although he be inferior to John in holiness, and
far unlike Christ in perfection, yet he livcth in a kingdom,
wherein is nothing but salvation and blessedness, whereof also
it hath and prescrveth the name ; you see what difference there
is betwixt other kingdoms, and the kingdom of salvation, which
God hath raised up. It is said moreover, that this kingdom is
raised up, in the house of David : but by what means was it
raised up? even by the holy Ghost, and by his word, he saith
in the house of David, for it must be a kingdom in the earth,
and yet a kingdom of salvation : now confer these two one with
another, the house of David is the tribe and stock of David who
was a man, as the subjects of this kingdom. So that thou
canst not say, that he doth here make mention of an heavenly
kingdom among the Angels, whcnas he doth nothing less;
but he speaketh of a certain kingdom which is among men,
which live, clothed with flesh.

David was a man, the subjects of his kingdom were also men
subject to death. For as the scripture witnesseth, " Man that
is born of a woman, livcth but a small time," he cannot pass the
bounds appointed him : how is it then that honour and dis
honour come together in this kingdom ? what agreement and
consent appeareth here, where mortal men are delivered from
the power of death; where they that are worthy of death enjoy
life, the unhappy arc happy, and they that are subjects to

ON THE HYMN OF ZACHARIAS. 41

Satan become the sons of God ? the reason hereof I hope you
are sufficiently instructed in, yea, I think that you understand
it as well as myself. But because the text requireth it, it must
be often repeated : we have affirmed that a Christian which
liveth in this kingdom shall never die, forasmuch as he can
not die, for Christ had therefore suffered death, that he might
thereby overcome death, and deliver us from it. He took our
sins also upon himself, that we might not need to bear them.
Moreover he subdued, and overthrew Satan, that we might not
be subject unto him. Wherefore it is given to a Christian, that
lie can never die, he can never be subject to sin and the devil,
for that must needs be true which he saith, that he hath raised
up a horn of blessedness or salvation. And in whatsoever
place that horn shall be, there is no access, neither for death,
neither for sin, nor the devil, and that in the house of David.

Wherefore a Christian is both defiled, and yet without sin,
and free from Satan. How cometh this to pass ? after this
manner: Your brotherly charity hath oftentimes heard here
tofore, that God leaveth in us an appearance and feeling of
death and the devil. So that my sin disquieteth me, and
troubleth my conscience, and would drive me into despair.
Moreover the judgment of God terrifieth me, death assaileth
me, as if it would devour me. Satan is at hand and seeketh to
suppress me, God suffereth these to remain, and taketh them
not quite away. For this appearance must continue, that we
may perceive and feel that we are nothing of ourselves but sin
ners, subject to sin and Satan. And yet under this appearance
lieth hid, life, innocency, dominion, and victory over sin, Satan,
hell, &c., as Christ himself saith,vMatt. xvi. 18. " Thou art
Peter, and upon this rock will I build my church, and the gates
of hell shall not prevail against it -" he saith not, they shall not
assail it, nor fight against it, for these two remain to sin and
death. Now it is also expedient that I feel the biting of sin,
the terror of the wrath of God, the horror of death, yea, and
death itself. But all this is a certain outward appearance
before my sight and the sight of the world, which know and
judge no otherwise, but that sin, death, and Satan, are present.
Notwithstanding in the mean time under that assault and terror
the word and spirit are encouraging, preserving and assuring me^
that God is not angry with me, that my sin is forgiven me, that
I shall never die, nor be forsaken : upon this foundation and
hope my heart doth wholly rest. And no man having such a

42 ON TIIJ; HYMN OF ZACHARIAS.

confidence in God, rcmjiinetli under sin, neither is drowned in
death, but is made a conqueror of sin and death. This is, not
to prevail or overcome, for although Satan attempteth that, yet
lie doth not get the victory.

We call the house of David a mortal house, sinful and subject
to the devil, according to the manner of all ilesh and blood, and
yet notwithstanding the horn of salvation is raised up in the
same, that men of that kingdom may enjoy salvation and feli
city. Hence ye see that this kingdom is the kingdom of faith,
which cannot be touched, nor outwardly perceived of any, which
one cannot shew to another, but every one must have it in him
self, that when he shall draw near unto death, shall feel sin, or
even see death before him, he may then in faith lay hold on this
kingdom, and believe that his sins are forgiven him. For
Christ therefore died, that thou mightest be in this kingdom of
faith. Therefore sin shall encounter with thee in vain, death is
taken away, Christ is with thee, who can hurt thee, who can do
any evil unto thee? Here life and death, sin and innocency,
Christ and Satan, light one with another; but Christ, liie, and
innocency, do overcome and conquer. This is soon spoken, but
not so easily felt, yea, the contrary surely is rather felt ; there
fore if thou wilt esteem, and consider this kingdom according to
the judgment of the world, thou .shalt utterly err and be de
ceived. The world calleth that a good and peaceable kingdom,
where all things are quiet, prosperous, and go well forward,
where is safely, peace and innocency, outwardly.

But here is the kingdom of salvation and grace, although it
always appear otherwise ; wherefore all these things are to be
understood in spirit and faith, and not to be judged according
to the person or outward appearance. Neither ought it to seem
strange that this kingdom doth flourish in the midst of sins, the
force of Satan and death, whereof Zacharias here singeth even
from the bottom of his heart, and knoweth well how it cometh
to pass, faith and the spirit revealing it. Concerning sin, 1
have seen or known none in whom it is not; whomsoever thou
settest before thee, sin will by and by appear : Paul, a most
holy apostle, amrmeth of himself, that he feeleth sin in his
members, Rom. vii. 18. " To will (saith lie) is present with
me, but how to perform that which is good, 1 find not. For
the good that I would, I do not : but the evil which I would not,
that I do." He wished, indeed, to be free from sins, but yet
he could not but live in them : and I, such like also, am also

PN THE HYMN OF ZACHAHIAS. 43

desirous to be exempted from sin, but that can by no means be
brought to pass ; we do only repress and keep them under ;
when we have fallen into sin, we rise again : but as long as we
are clothed with this flesh, and bear the burden about us, so
long sin is not extinguished, nor can be wholly subdued. We
may well go about, and endeavour to subdue it; notwithstand
ing old Adam will lead his life also, until he shall die, and come
unto the grave. What shall I need to say any more ? The
kingdom of Christ is a certain special kingdom, wherein every
one of the saints is compelled to make this confession : Al
mighty God, unto whose power all things acknowledge them
selves subject, I confess myself to be a miserable sinner; re
venge not, I beseech thee, my old iniquities. All also must
sing this song : <( Our father, &c., forgive us our trespasses, as
we forgive them that trespass against us." Other righteous and
holy ones, which know no measure or end of their righteousness
and holiness, do understand nothing hereof; and therefore
this gospel is not preached unto them, seeing that they think
the kingdom of Christ to be such that there is no sin in it, but
that all things in it are clean and pure : they require such a
Christian as is wholly clean from all filth of sin, and without sin,
as Christ himself; such a one they shall never be able to find.

Now he is a Christian, who being a sinner, confesseth him
self a sinner; who hateth the feeling of sin, striving against it
from his heart. He is not a Christian, which thinketh that he
hath no sin, neither feeleth any; but if them kriowest any such,
he is an Antichristian, and not a true Christian. The king
dom of Christ therefore consisteth among sins, it is established
there where he hath set it ; that is, in the house of David :
yea, set David himself before your eyes, and ye shall find him to
have been a sinner ; who, notwithstanding, is bold to glory that
he is a servant acceptable to his Lord.

There is none of the faithful which ought to be ashamed of
this manner of praying unto God, or of any other, not much
unlike to it : Lord, forgive us our sins. Is it therefore true
that they have sin, because they say so ? Yea, truly, for if they
should lie, they should be the children of Satan. But godly
Christians are weary of this life, greatly desiring the life to
come ; for it is not given unto them, in this earth, to go so far,
that they may say, we are subject to no vices, we are clean from
all sin : if they should go so far, it is Satan that deceiveth them.
Notwithstanding they are sorry for their sins, and do lament

44 ON THE HYMN OF ZACIIARIAS.

them ; yet it gricveth them to the heart, that they must bear
the miserable burden of this flesh ; and they cry out, together
with St. Paul, Rom. vii. 24, " O wretched man that I am, who
shall deliver me from the body of this death !" This loud cry
all the faithful give ; for, feeling sin, they most earnestly desire
to be delivered from it : and in this feeling, and knowledge of
sin, the kingdom of Christ consists : so that even in sin there
is no sin; that is, although I do acknowledge and feel sin, yet
salvation, and the kingdom, do so firmly abide in my conscience,
that (rod saith unto me, 1 will forgive tliee thy sin, for tliou
hast faith, and believest in Christ my beloved Son, who was
delivered to death for thce ; neither shall thy sin hurt thec.
Others, who feel not their sin, but trust in their works, and
complain not of their faults and offences, thinking themselves
clean ; such are given to Satan, and not received or admitted
into the kingdom of Christ: for they which are partakers of
this kingdom cannot be without conflicts and tribulation.

And that I may speak more plainly, reckon, I pray thee, any
of the saints, whom death doth not trouble ; yea, I know tliou
shalt not find one, who is not afraid, and tremblcth not at the
horrible sight of death: but the conscience taketh comfort;
hence the Prophet David saith, " The Lord hath chastened me
sore ; but he hath not given me over unto death," Psalm cxviii.
18. Jt iighteth against us indeed, but prevaileth not; thus a
Christian, wrapped in sin, is both under sin and above sin, and
at the last, notwithstanding, obtaineth the victory. After the
same manner, also, must he have to do with Satan, with whom
he must wrestle all his life, and at the last, overcome him. So
in the world also, he must suffer many conflicts and troubles,
and yet, at length, become victor. For although it be a king
dom of Salvation, which hath neither rest nor quietness, but
suffereth the force of hell, death, the devil, sin, and all manner
of adversity and tribulation, yet they which be in it do with
an invincible courage endure, and at length overcome all evils.
But God therefore permitteth these things, that our faith may be
exercised, and shew forth itself. Moreover, that is a pleasure
to the conscience, and bringeth unto it comfort and joy it hath
such a kingdom, that it may say : Blessed be the Lord God,
who hath visited and redeemed us, and hath raised up a king
dom in the house of David. That is, for he visiteth us by his
word, delivereth us from sins, and maketh us conquerors over
death and Satan.

Ott THE HYMN OF ZACTIARTAS, 46

Thus ye have heard both that a kingdom is raised up in the
nouse of David., and also that a Christian is both dead and yet
alive, is innocent in the midst of sins, and although he is subject
to Satan, yet notwithstanding hath dominion over Satan. For
both are true, for that sin, death and hell assail the flesh, but do
not overcome, forasmuch as this kingdom of salvation triumpheth
over them all. Therefore with a certain great boldness of con
fidence he calleth it an horn, that is, a strong and puissant
kingdom, which hath no rest or truce ; but being assailed of
many and strong enemies, is always diligently occupied in
defence of itself, and doth notably repel the force of the enemy.
So a Christian laying hold on this horn, overthroweth sin, death
and Satan. Neither consisteth this horn in our strength, neither
are we makers thereof ; for God hath made and raised it up by the
ministry of his word, whereby we are saved. Therefore Zacha-
rias singeth, that his song hath respect not to his own son, but
to Christ. Yea, he celebrateth this kingdom as pertaining to
the Jews only, and declareth that it shall be glorious, and maketh
no mention of the Gentiles, how they also should come unto it ;
as beside others, Simeon in his song, the beginning whereof is,
te Lord now lettest thou," &c., prophesied that we Gentiles also
are chosen into that kingdom. But here he foretcllcth of a
kingdom raised up of God to the Jews, even a kingdom of sal
vation and blessedness, and that in the house of his servant
David. Wherefore he saith, verse 70, " As he spake by the
mouth of his holy prophets, which have been since the world
began." Therefore he hath raised up this kingdom, that he
might confirm his promise, \vhereby he had foretold, that he
would some time raise up a kingdom, &c.

And now that time is come, wherein he will fulfil that his
promise : so Zacharias reduceth the horn of salvation, the king
dom of Christ, to the Old Testament, that out of it he may bring
witnesses of so strong and puissant a kingdom ; for the pro
phets, from the time of David, all prophesied, that the seed of
David should have a kingdom in the earth, yet a spiritual king
dom ; and above'the rest, Isaiah and Jeremiah foretold that it
should be such a kingdom, that the government thereof should
consist in the spirit and word ; to these especially Zachariah
hath here respect. The other, as Hosea, Micah, and the rest,
speak of the same kingdom, but not so manifestly. Verse Jl,
"That we should be saved from our enemies, and from the hand
of all that hate us." The Evangelist hath hitherto generally

40 ON Till'. HYMN or ZACITARIAS.

rehearsed what that kingdom of Christ is, whereof the pro
phets prophesied ; now he speaketh of it also, particularly
declaring wherein it consists : First, in this, that he delivereth
us from the hands of our enemies, and from all them that hate
us.

Ye see here and understand, most dearly beloved, that this
verse doth witness, and most plainly declare, that we, which are
his people and kingdom, live amongst enemies, and that no other
is to he looked for of us, but to he hated of them ; that also the
force, quality, and nature of this kingdom, consists in this, that
it delivereth us out of the hands of all them that hate us, as the
prophet David saith, Psalm ex. 2, "The Lord shall send the rod
of thy strength out of Xion : rule thou in the midst of thine
enemies." And Psalm xlv. 5, "Thine arrows are sharp in the
heart of the King's enemies." It is a delight unto Christ, that
his kingdom is set in the midst of the fight, Jvnil in the midst of
the haters thereof. These things are written for our comfort,
that we which mind to serve under the Prince of this kingdom,
be so instructed, that we look for no other than is here pre
scribed, and set forth unto us ; that we seek not here to get
the favour of the world, neither that we serve the world, and
labour to have no enemies therein ; for the words of Zacharias
declare, that it is the quality of this kingdom to deliver from
enemies. Now if it delivereth us from enemies, and draweth us
out of the hands of them that hate us, surely it cannot be a
kingdom of peace, but such a kingdom as is subject to the hatred
and malice of the world ; as ye see at this day, that our enemies
bear a deadly hatred unto the light, which hath a little sinned
forth, thanks be to Christ therefore. No man is any where so
hated as a Christian ; both the Pope, and the furious Bishops,
with their false apostles, also the raging princes, moreover the
holy, learned, and wise of the world, all at this day most bitterly
hate Christians : neither are they content that they be killed
and slain, but they would have them extinguished and utterly
rooted out, that there may be no memory of them, as they
think, left among men. And this is the state, these are the
badges, and cognizances of Christians ; that when Satan by his
ministers persecuted! us, he thinketh quite to root us out.
This verse giveth us to understand, that Christ is our King,
that he may save and deliver us out of the hands of our ene
mies, which he notably performs, and shews his power in the
midst of the world, in the midst of the force of flesh and Satan 5

ON THE HYMN OF ZACHARIAS. 4?'

as peace and quietness is not left to a Christian but in Christ
alone.

This also we must mark, that there is not one, but many,
which assault and persecute Christians ; but yet, that we shall
not therefore be destroyed, forasmuch as we have one which is
stronger than both the world and the prince thereof, as John
saith. Now as he promiseth us, we know certainly, that he
doth will, and is able to perform ; we shall indeed feel the
assault, but he will not suffer us to be destroyed or overcome,
so that we hope and trust in him.

It followeth, Verse 7^ : "To perform the mercy promised
to our fathers, and to remember his holy covenant. Verse J3 :
The oath which he sware to our father Abraham, that he would
grant unto us." He will deliver us, not only from all evil both
of body, and especially of soul, but also from our enemies,
Satan and men ; and as a Christian must be overwhelmed with
all evils together, so also he shall be again wholly delivered
from all evils.

And he sheweth this grace and blessing was promised to their
fathers ; such is the manner of the apostles also, that they often
times have recourse to the Old Testament, as 1 have said before,
that God spake and promised by the mouth of the prophets, &c.,
even as Zacharias in this place. Some men may now say, They
are dead, how therefore will he shew mercy unto them ? Again,
what need is there to rehearse, that he would shew mercy to the
fathers, when it is declared in the prophets ? But this is done,
that the truth of God may be shewed forth, and may be approved
unto us ; that we should not be ignorant, that those things are
not due to our merits. In the first book of Moses is mentioned,
Gen. xxii. 18, how God promised to Abraham, That in his
(e Seed all the nations of the earth should be blessed ;" that is,
that by Christ should come peace, grace and blessing, to all
nations : Which promise was deferred so long a time, that it
appeared that it was in vain and abolished. So unwise, as it
seemeth to the world, doth God shew himself in his matters, as
though all things went backward; notwithstanding however it
was delayed and seemed, yet it is fulfilled and performed, what
soever was promised to Abraham ; and God hath not only
delivered him from his enemies, but hath bestowed upon him
all good things, and hath given himself unto him, and all that
he hath : And all this is therefore done, because (as Zacharias
here saith) mercy and goodness was before promised, and con-

48 ON THE HYMN OF ZACHARIAS.

firmed by an oath unto them, which arc long since dead, when
as yet we were not. He is merciful therefore and favourable,
not because of our merits, as though he owed it unto our righ
teousness, but of his only grace, favour and mercy. These are
horrible thunderings against our merits and works that we
cannot glory, that we have delivered ourselves from sin, or that
we have deserved his goodness, and the preaching of the gospel;
no, it is not so.

Here is no place for boasting ; but this text saith, that thou,
O Lord, didst promise, certain thousands of years before I was
born, that thou wouldest do it. Who did then desire him, that
he would give us those things, when he had determined with him
self to give them ? And upon this promise the prophets are bold,
and stay themselves ; for by it we attain unto true goodness,
that the mouth of every one may be stopped ; that he that will
glory, may glory in the Lord. For thus the Lord may say ;
that thou livest in my kingdom, that thou enjoyest my goodness
and grace, it is not to be imputed to thee, but unto me ; I pro
mised, and determined with myself to fulfil my promises, thou
being ignorant thereof. And here the mouth of every one is
stopped; so at this day also none of us unto whom, thanks be
to God, the gospel hath sinned, can glory that we obtained it
by our own means, labour, or good conversation ; for those
which are counted the best works, and the most excellent
studies, are disallowed and overthrown, as, to celebrate mass, to
join himself to this or that hypocritical sect, which they call an
Order, &c. These the gospel condemneth and rejecteth ; and
how can I attain to the gospel, by that which it rejecteth ?
Wherefore this standeth sure and certain, that all that we have
is of the mere grace and goodness of God ; so that with this
honour and praise we may confess, that we have deserved far
otherwise, namely, hell-fire ; if besides this he bestowed any
thing upon us, it is the gift of his grace and goodness. And
this is that which Zacharias saith, that is, was foretold by the
prophets, and both promised and confirmed by an oath to the
fathers, that he would perform unto us the covenant made to
Abraham. Thus he saith to Abraham, Gen. xxii. 10, " By
myself have I sworn, saith the Lord, that in blessing I will bless
thee. And in thy seed," &c. Which words the prophets dili
gently held, marked, handled, and always trusted unto them ;
for he doth here solemnly swear, that he might wholly assure
us, that he would pour forth his blessing upon us.

ON THE HYMN OF ZACHARlAS. 4j')

And now the time is present, the hour is come, wherein he
hath sworn, that salvation shall come unto us, as it is declared,
Mark xvi. 15, " Go ye into all the world, and preach the gospel
to every creature. He that believeth, and is baptized, shall be
saved ; but he that believeth not, shall be damned." Men
surely have not merited it ; no, not Abraham himself, who was
not made partaker of the promise, seeing that he died long
before the fulfilling thereof; in spirit, in deed, and faith, he was
partaker of it, but he lived not so long, till the gospel was
revealed to the whole world. The promise therefore was made
unto him, although, as I said, he looked not for the fulfilling
thereof in this life ; that is, his life was not prolonged until the
preaching of the gospel in the whole world, although in faith he
obtained the gospel for himself. Therefore it cannot be said,
that that promise was due to his merits, otherwise, he must have
lived in the earth until the fulfilling thereof, and a due price or
reward must have been paid unto him. But now the performing
of the promise was after his death; so that everyone must
needs confess, that that promise was not made to Abraham,
because of his merits.

Again, it cannot be said, that the Gentiles which enjoy this
promise have obtained it by their merits, when they were not ;
God promiseth to the fathers and performeth not, he performeth
to the Gentiles, to whom notwithstanding no promise was made,
who all that time were not. God will always retain to himself his
honour, and be the same God, although the wicked world cannot
be so persuaded ; he chasteneth, reproveth, rebuketh, provoketh,
stirreth, allureth, doth whatsoever is to be done ; but the world
lings rob him of his honour, and attribute it to themselves, that
is, they will not acknowledge, that whatsoever they possess or
have, it cometh unto them by the only grace of God. When
therefore we glory of such good things, and acknowledge not
God to be the author and giver of them, we make ourselves as
God and him as our servant ; so he is dishonoured, and the
honour attributed unto us. But although we make merchandize
of his honour, yet he hath affirmed in the scriptures, that he
will keep his honour and glory only to himself ; that so he may
be acknowledged to give all things of his mere grace. These
things he that believeth, doth also receive them : he that doth
not believe, shall at length receive his due reward. Zacharias
saith moreover,

Verse J4} " That we being delivered out of the hands of our

E

50 ON THE HYMN OF ZACHAKIAS.

enemies, might serve him without fear. Verse 75. In holiness
and righteousness before him all the clays of our life.'5 He hath
defined the nature and property of this kingdom ; that is, the
covenant made with Abraham, that in his " Seed all nations of
the earth should be blessed," &c. Which blessing, saith he, I
will interpret unto you, that being delivered out of the hands of
our enemies, we may serve him without fear all our life long in
holiness and righteousness, before him : which to the world and
our flesh favoureth not well ; for the world thus murmureth :
I thought that he would have given us some precious thing, as
a purse well stuffed with money, a rich wife, fair and beautiful
children, fine houses, and whatsoever the world is delighted in,
but I perceive it to be otherwise, I hear that we must without
fear serve him in holiness and righteousness, and so please him.
Wherefore it shall be meet that we apply spiritual eyes and
ears, that we may rightly consider and understand the words.
Whereas he saith, that he will deliver us from all our enemies, it
is thus to be understood ; that this kingdom is placed in the
midst of enemies, and yet is not therefore destroyed, but always
all its enemies and adversaries are overcome.

We must understand also, that the deliverance from our
enemies tendeth thereunto ; that we should always obey him
that delivereth us without any fear. This is a Christian and an
amiable kingdom, that a Christian shall lead his life without
fear; God hath bestowed this upon us, that we should serve him
alone. The words without fear, include in them, that we shall
quietly enjoy the good things of this present world, and of the
world to come ; for a Christian is sure and certain of the for
giveness of his sins, although as yet he feeleth them. He is
certain that death hath no power in him ; that Satan doth not
overcome him ; that the world cannot prevail against him.
Such a heart is without peril and fear, and plainly free from
them ; which is not so to be understood, as though we do not feel
sin at all, but that we are greatly grieved when sins trouble us,
when the image or sight of death terrifies us, when, being re
proached and slandered of the world, we stand as destitute, and
have none to whom we may turn or resort for succour, but
God alone.

These things indeed are felt, but they do not prevail, nor
overcome us : for the heart notwithstanding remaineth safe and
quiet in God. So poverty also is felt, when thou art pinched
with hunger; and hast not wherewithal to iill thy belly, to main-

ON THE HYMN OF ZACHARIAS. 51

tain thy wife, and bring up thy children, nor any certain place
where to dwell and abide, but all these things shall not hurt
thee ; thou must ask of God whatsoever thou needest, and serve
him without fear, as our present text declareth. But herein we
for the most part behave ourselves not as Christians, we judge
after our own affection and sense, according as the world blame
us, or report evil of us. Also when our fields have no corn, no
money is in our purse, we think ourselves utterly destitute and
forsaken; but a true Christian, with shut eyes and ears, saith
with Paul, speaking to the Galatians, chap. ii. and vi., O flesh,
sin, death, ye are dead unto me, and I again am dead unto
you, that Christ may live in me. The world is crucified unto
me, and I unto the world ; that is, the world hath no care or
regard of me, and my preaching and life is mocked and scorned
of it. But with the same measure that thou measurest unto me,
I. will measure to thee again ; if thou despisest me, I also will
despise thee ; if thou makest no account of me, I will make some
small account of thee. What care I, if the world hate me, when
I displease not him that dwelleth in heaven ? If this hatred con
tinue even daily, if sin rage, and the world talk and prate many
things, what then ? Let it do so until it be weary, I will pass
over these things as if I heard them not.

This is indeed to forsake the world, and die unto it ; to live
without fear, to be occupied about nothing, but that which is
according to God's will ; to speak nothing at all but that which
shall please him, and which I shall know to be agreeable to his
word ; that I may live so, and do those works, which I know
certainly are acceptable before him ; that in my whole life what
soever I do, either outwardly or inwardly, I may be certain that
I seek his glory, and endeavour to fulfil his will ; so I am sepa
rated from the world, and notwithstanding do still live in the
world. No man is less in the world than a sincere Christian ;
and again, no man is more occupied, and hath to do with the
world than an entire Christian ; that is, the world doth more at
tentively look unto him, and Satan more often and vehemently
assaileth him, than him that is ignorant of Christ, of grace, and
of faith. Christ and Paul had experience hereof; they had
combats and conflicts with the world, they were troubled and
molested, yea, the whole world was against them. Again, a true
Christian is not in the world, although the world rage and fret
cruelly against him ; for he always trusteth in God, and saith,

E 2

52 ON THE HYMN OF ZACIlAftTAS.

Lord, I am thine, deal well with me, according to thy will ; only
be thou on my side, and I shall he in safety.

" All the days of our life." All our life long ; that is,, conti
nually, without ceasing. " In holiness and righteousness before
him." Here St. Luke divideth righteousness and holiness into
two sorts ; of which, one is acceptable before God, the other,
before him, is of no value. Hence we understand, that the
righteousness and holiness of God are of no estimation before

*D

the world, even as the world is in no esteem with God ; for that
which God calleth just, the world callcth unjust ; and that which
it calleth right, God calleth crooked ; and so these two cham
pions are continually at variance between themselves. That
which God calleth holy, seemeth to the world devilish and un
righteous ; therefore he comfortetli us here, declaring there be
two sorts of righteousness and holiness ; one, which we ought
to observe diligently, another, which we ought to avoid.

Hitherto it hath heen the chief holiness and righteousness of
all which could be invented, to run into monasteries, to put on
monkish apparel, to be shaven, to wear a hempen girdle, to give
himself to fasting and prayer, to be clothed with hair-cloth, to
lie in woollen garments, to observe an austere manner of living,
and in fine, to take upon him monkish holiness and religion ; and
thus, resting in a shew of good works, we knew not but we
were holy from top to toe, having regard only to works and the
body, and not to the heart, where we were full of hatred, fear,
and incredulity, troubled with an evil conscience, knowing
almost nothing rightly of God. Then the world cries openly,
O that holy man, O holy and chaste woman, which have shut
themselves up within the walls of monasteries, day and night
kneeling and saying rosaries ; O what holiness is there, where
even God himself dwelleth, where the Holy Ghost, the Com
forter, abideth present. These things the world boast of, and
greatly esteem ; but they mark not, howr they pray with no ear
nestness of heart, how they teach and instruct no man, how they
give nothing to any, but catch unto themselves both the blood
and sweat of the poor, and leave true sincere works undone.
This righteousness and holiness the world extolleth, which not
withstanding stinketh, and is wholly unclean before God ; which
he will have even to be unknown to us, yet the world refuse to
admit any other.

But there is another righteousness which God csteemeth and

ON THE HYMN OF ZACHARIAS. 53

accepteth, which also we must consider ; it consists not in a grey
garment, not in a black or white cowl, but in a pure conscience;
viz., when I believe that Christ is my salvation, and that my
works can prevail nothing hereto but he doth all things which
God hath regard unto. Then I say no more ; a grey garment is
holy, a red garment is profane, forasmuch as I know, that not in
a grey garment or any other garment, but in Christ all things
consist. For no man can attain unto this, that a grey garment
may cleanse his heart from filth, or that a monastery may purify
it; for it is necessary that God only purify the heart by faith,
and the Holy Ghost, as Peter witnesseth, Acts xv. When the
heart is pure, the house is unto it as the field, and the field as
the house ; the market is as much esteemed as the monastery ;
and on the contrary, neither remaineth unto me any work, place,
or garment, which I count profane ; for all things are alike unto
me, after that holiness hath fully possessed my heart. That
even God saith unto me, Thou art godly, I am thy father, thou
art my Son. And herein we ought to persist, that we, being
holy, and without fear, obey and serve him.

Here the titles and badges of a Christian are seen ; and this is
his cognizance, viz., that being holy, he is the minister of God,
without fear. But what sinner is there which dare challenge to
himself this title ? Let one come forth, which dare avouch him
self to be godly, righteous, holy, and the servant of God ; desti
tute of no good things, either of men or body. Now he that
cannot glory of these things, is not a Christian ; for of these
things must a sincere Christian be a partaker. But what letteth
that one dare not challenge to himself this title ? Even a timor
ous conscience ; for we always feel sin, and our life is ever frail.
I see nothing but an honest life ; although God require this also
of us, yet he will not be content therewith, but there is need
that there be a certain higher thing, that I dare be bold to say,
Lord God, maker of the whole world, I am certain that I am
holy before thee, and am thy servant ; not for my own sake,
who do as yet feel sins in myself, but through Christ who hath
taken away my sin, and made satisfaction for me.

These things surely I ought to glory of if I am a true Chris
tian. But this seems difficult and hard; God admits no sin, my
fearful and weak conscience is against me. How am I his ser
vant, when I feel in myself, that I serve the devil, and know not
that I am holy ? I speak not here of the common sort of Chris
tians, such as I, and such like, are $ but of sincere Christians,

54 ON THE HYMN OF ZACTIARIAS.

which have a good conscience, and in whose heart the Spirit of
God abidcth, whose conscience, although frail and weak, and
though they feel their sins, yet they are forced to say, however
sin is, yet I know no sin by myself, neither am I subject to death
and hell ; and for this cause they strive, and at last overcome,
and therefore they would even die in that confidence. But I
find it far otherwise, if I set my life before my sight. Here life
and the word must be separated far asunder. If thou wilt con
sider life, I will set also before thce the lives of St. Peter, Paul, or
John ; thou shalt find even them not to have lived without sin.

When thou desirest to be holy before God, trust not to thy
life, unless thou wilt perish for ever ; for thou must trust only to
mercy and grace, and not to life or works, otherwise thy case
will be very ill. \Yherefore our heart must be so affected that
it say, Lord, if thou shouldest call me to an account, 1 should not
be able either by life or works to stand in thy sight, no, although
I were even John the Baptist. Nevertheless therefore 1 glory
that I am godly, and thy servant, for that thou givest me con
tinually ; and also, as thou hast promised to Abraham, thou
doest, for thy Christ's sake, vouchsafe to shew thy mercy
unto me. If I of myself am not godly and righteous, yet he is
godly and righteous for me- ; if I am profane, he is holy ; if I
am not the servant of God, he is the servant of God ; if 1 am
not without fear and carefulness, he is void of all fear and care
fulness ; that so, I may transfer myself from myself, and pierce
into him, and glorv, that in Christ and by Christ I am good.
Thus he will have us glory, that we are godly and holy, but not
by our own merit ; for we must glory of ourselves, as of most
desperate wretches.

And that this may be plain, mark our life, consider our good
conversation and manners, weigh how foolishly men apply them
selves to the gospel, that I am almost in doubt, whether I should
preach any more ; for as soon as these things are taught in a
sermon, that salvation consists not in our works or life, but in
the gifts of God, every one is slow to do good, no man will live
an honest life, and be obedient ; they falsely affirm everywhere,
that good works are inhibited. Nevertheless, God requireth of
us, that we lead an honest life outwardly ; and he that doth not
so, shall at length find his due punishment. Now if it happen
that we live godly and honestly outwardly, Satan frameth his
wickedness ; neither do I know, at this day, how to order myself
in this matter, not because of my own person, but because of

ON THE HYMN OF ZACHARIAS. 55

life ; for if we preach of an .honest and godly life, the world
furiously attempts., without judgment, to build ladders to heaven ;
which God neither can, neither will by any means suffer.
Again, a dishonest and ignominious life doth not become Chris
tians, neither doth a delicate life become them. What there
fore must we then do ? They which have respect only to an
honest and fair life, it were better for them to be adulterers and
adultresses, and altogether to wallow in the mire ; and yet, not
withstanding, God will not have us to lead our lives filthily and
dishonestly, adjudging thee even unto hell therefore, if thou so
do. And if thou lead an honest life, thou wilt rest in it, and
arrogate unto thyself; which he cannot suffer. Thou must
therefore remain in the middle path, declining neither to the
right hand, nor to the left ; and lead a quiet, fair, and amiable
life, in the sight of the world, which also may be acceptable
before God; and yet do not therefore so greatly esteem it, or
count so of it, as though thou dost merit anything of God
thereby.

Thus a Christian continueth the holy servant of God without
fear, not by his good works and holy life, but by the grace of
Christ. But he that amrmeth that he is holy by his works, is
blasphemous against God, robbeth God of his honour, and
denieth Christ; for whom it were better, that he were ten times
an homicide, or an adulterer, than that he should thereby ailirm
himself to be a Christian, or godly and holy ; for he doth plainly
dishonour Christ, and it is as much as to affirm that there is no
Christ ; for he is therefore called Christ, for that he is our grace,
mercy, redemption, and holiness. If I should not attribute to
the divine mercy, that God himself saves me, what less should
this be but to say, that he is neither holy nor blessed ? There
fore if I am a Christian, I must confess that I am holy, and a
Christian, for this cause, that Christ himself is holy : and although
my conscience reprove me of sin, yet I must still persevere in
this, that his holiness is greater than my sins. Thus I must
live honestly outwardly, but inwardly rest and trust in him
alone.

It followeth, how Zacharias turneth his speech to the child,
and saith, verse 76, " And thou, child, shall be called the pro
phet of the Most High : for thou shalt go before the face of the
Lord to prepare his ways." This shall be thy office ; thou shalt
be the first, that is, thou shalt be the prophet of the Most High ;
thou shalt be the forerunner of the Lord, and shalt prepare his

56 ON THE HYMN OF ZACIIARIAS.

ways. When any prince cometh, certain go before him, to pre
pare way and place for him, saying, give place, depart out of
the way. John, in like manner, runneth before, crying unto
the people, go aside, turn out of the way, give place, the Lord
himself cometh. Such a servant is John, whom the Lord fol-
loweth. Such things no prophet at any time hath spoken, but
they have prophesied of these things, that a prophet should
some time come, which should erect a kingdom that should con
tinue for ever, &c. But all died, not one remained, which beheld
this being alive. But this prophet lived even at that time, when
the Lord himself came, and followcth him ; for the gospel was
begun to be preached, and baptism to be ministered by the
coining and ministry of John, who ceasing, Christ began, almost
in the same year. Now what shall be his office ? This truly,
to prepare a way for the Lord. Which preparation is to bring
people to the Lord the Saviour; Christ is the grace, gift, King,
and horn of our salvation. The Lord and King no man receives,
unless he be first humbled, that he think nothing of himself:
for he cannot otherwise attain unto Christ, neither can stand
together, to receive the grace of God by gift, and also to merit
the same.

John therefore in this part teacheth men they are sinners,
and altogether nothing, lie which acknowledged himself, and
feeleth himself a sinner before, and to be nothing, well under-
standeth the voice of John, which is, prepare ye the way of
the Lord : give place to him: he is at hand, who is greater than
I ; him ye shall hear, him ye shall obey. The other office of
John which followcth is, that he brought men to the knowledge
of salvation, and shcweth with his finger that Paschal Lamb,
who taketh away our sins, that he may fasten them to the cross
with himself, and abolish them, as Zacharias speaks, verse 77*
" To give knowledge of salvation unto his people, by the remis
sion of their sins ;" that is, tliou shalt begin the office, and mi
nister the word, whereby is taught and learned how we are
saved : which salvation consists in this, not how we may be
famous through abundance of riches, glory, and power, in
earth, as the Jews have hitherto understood it ; but that we may
obtain remission of sins, and be made partakers of the grace of
God. Now where remission of sins is, there is no merit, no
reward or satisfaction ; otherwise it could not be called remis
sion of sins.

So that this knowledge is, to understand how God forgiveth

ON THE HYMN OF ZACHARTAS. 57

us our sins without works and merits, and saveth us by mere
grace and mercy, as it followeth, verse JS • " Through the tender
mercy of our God ; whereby the day-spring from on high hath
visited us." Here it appeareth that they which teach and ob
serve laws, works, and merits, strive both against the mercy of
God and knowledge of salvation ; for he saith not, that forgive
ness of sins came by the prayers and works of the fathers, or of
any of the saints, but through the boundless mercy of God, which
Luke calleth the tender mercy, and such mercy as cometh from
the most inward affection and bowels.

Notwithstanding this forgiveness of sin, which cometh unto
us by mercy, is not without merit, although it cometh to pass
without our merit ; but a Mediator cometh between, who hath
in our stead deserved it for us, which is Christ our Lord : for
God would that satisfaction should be made for our sins, and
that his honour and law should be performed ; here we were able
to do nothing. But Christ alone was able, and satisfied for us,
who of the infinite mercy of the Father was sent for the same
cause, and that to us, that he might dispatch it; therefore he
saith, through which infinite and boundless mercy "the day-
spring from on high hath visited us." Without all doubt it was
no merit, but only boundless mercy, that Christ came to us, and
merited and obtained for us remission of sins unto eternal salva
tion. Now he calls him, " the day-spring from on high," which
signifieth unto us his divinity. And this is his meaning, " on
high," that is, above all creatures ; where nothing is higher,
but height alone, there is Christ in his divinity, as the morning
or day-spring : For he proceedeth from the Father, as the beams
do from the sun ; whereof we have elsewhere spoken at large.

Verse 79. l( To give light to them that sit in darkness, and
in the shadow of death, to guide our feet into the way of peace."
Many of the fathers understood this of Lymbus, as they call it ;
but Luke agreethhere with Isaiah, where he saith, "The people
that walked in darkness, have seen a great light," &e. His
meaning is this : Christ therefore came, that he might be the
light of the world, and by the gospel might enlighten men's
hearts, and allure them to himself, which were held captive
under Satan, in blindness and darkness of incredulity ; that so
he might guide our feet in the way of peace, that is, he might
govern our conscience well, quietly and cheerfully in the king
dom of grace; that we may be afraid neither of Satan nor of sin,
death, hell, nor of any adversity, who before have rested; part

58 ON THE HYMN OF ZACHARIAS.

of us in filthy vices, part in good works, notwithstanding we
could on neither side enjoy any quietness or peace, but were
compelled to despair under Satan, and the fear of death ; nor did
we know how to find that way which leadeth unto peace, accord
ing to the fourteenth Psalm, " The way of peace have they not
known," cScc. Thus ye have heard Zacharias, in most goodly
and fit words, most livelily paint out the gospel and kingdom of
Christ, with all the fruits, colours and conditions thereof; that
it is a word and kingdom of grace, of forgiveness of sins, also a
kingdom of peace, joy, quietness, salvation, and all goodness.
God grant that we may thoroughly know and feel the same.
Amen.

SERMON V.

ON CHRIST'S PASSION.

J. SOME think so upon the passion of Christ, that they are
incensed with anger against the Jews, and envy against wretched
Judas, which they vent in songs and reproachful words ; and
thus they are content, and think this to be sufficient, even as
they are wont, in lamenting the case of others, to take pity on
them, and to accuse and condemn their adversaries. But that
cannot be called a remembering of the passion of Christ, but
rather of Judas and his wickedness.

2. Some have noted in their minds divers advantages, and
fruits proceeding from the meditation of Christ's passion, that
saying which is ascribed to Albertus being commonly in their
remembrance, That it is better to think upon the passion of
Christ superficially or once, than if one should fast the space of
a whole year, and daily in praying go over the whole Psalter,
&c. This they follow hitherto, being blind and justly stumbling,
contrary to the true fruit of the Lord's passion : such seek
their own things therein, and therefore they bring with them
images, books, letters, and crosses. Some also go so far, that
they think they shall make themselves safe from waters, terrors,
fire, and from all danger, as though the Lord's suffering should
be without suffering in them, contrary to the quality and nature
thereof.

3. Some have compassion on Christ, lamenting and weeping
for him as being an innocent man, like unto the women which

ON CHRIST'S PASSION. 59

followed Christ from Jerusalem, who were reprehended and ad
monished by him, that they should weep for themselves and for
their children.

4. Some so call to mind the passion of the Lord, and so con
sider Christ, that inwardly they are sore afraid, their reason or
understanding is turned into a certain astonishment or bashful-
ness ; which fear ought to proceed from hence, that we should
be put in mind thereby of the wrath and immutable severity of
God prepared for sin and sinners, forasmuch as he would not
grant to his only begotten and beloved vSon, that sinners should
be absolved and pardoned, unless he did make so great a satis
faction for them as he speaketh by Isaiah, chap. liii. 8, " For
the transgression of my people was he stricken." What shall
come unto the sinner, when a son so exceedingly beloved is
smitten ? It must needs be, that there is an unspeakable and a
most serious and earnest matter, where so great and excellent
a person doth descend to do good unto him, and suffer and die
for him.

5. Resolve deeply in thy mind, and doubt not a whit, that
thou art he which so tormented Christ, forasmuch as thy sins
were most certainly the cause thereof. Thus St. Peter, in the
2d of the Acts, did strike and terrify the Jews, as it were, with
lightning, when he said unto them, "whom ye have crucified;"
so that the very same day three thousand men were greatly ter
rified, and being pricked in their hearts, said unto the apostles,
"Men and brethren, what shall we do ?" Wherefore when thou
consider that his hands were pierced with nails, think that
it was thy work ; when thou rememberest his crown of thorns,
persuade thyself that it was thy wicked cogitations which caused
it, &c.

6. Think with thyself, that whereas one thorn pricked Christ,
thou oughtest worthily to be pricked with a hundred thousand
thorns, and that without intermission, and much more grie
vously ; and that whereas one nail pierced the hands and feet
of Christ, thou oughtest to be grieved and molested with many
and far more sharp nails continually, even as it shall come at
the last unto those, in whom the passion of Christ hath not been
effectual, but frustrate ; for Christ, who is the truth itself, will
lie to no man ; will delude no man ; and that which he attempt-
eth must needs be a matter of exceeding great importance and
wonderful high.

Go ON CHRIST'S PASSION.

7- Such fear Barnard had conceived thereof, when he said,
i played abroad in the street, and in the king's privy chamber
sentence of death was given upon me. The king's only begotten
son hearing this, laid off his diadem and came forth, clothed in
sackcloth, his head sprinkled with ashes, and barefoot, weeping
and crying out, that his servant was condemned to death. 1
beholding him suddenly coming forth, am amazed at the strange
ness thereof, I ask and hearken after the cause. What shall I
do ? Shall I play still, and delude his tears ? Alas, saith he, it is
no time now to play, it is no time to be secure, when so weighty
a matter is in hand. So he bid the women that they should not
weep for him, hut for themselves and for their children ; and he
adjoineth the cause, " For if they do these things in a green
tree, what shall he done in the dry?" As if he said, Learn what
ye obtain by my passion, and howsoever things fall out, yet this
is true and known among you, that the whelp is sometimes
smitten, that the mastilT may be terrified. So also the Prophet
hath spoken : " All kindreds of the earth shall wail before him."
He saith not they shall bewail him, but, they shall wail before
him. Moreover they were sore afraid, of whom it is before
spoken, so that they said unto the apostles, Acts ii., "Men
and brethren, what shall we do ?"

8. That this affection may be wrought in us, the Lord's pas
sion is very diligently to be considered of, and meditated upon,
as the most certain profit thereof doth much consist herein, that
a man may come to the knowledge of himself, and tremble and
be troubled before himself ; whereimto he that doth not come,
hath not yet attained unto the due profit of the Lord's passion :
for the passion of Christ hath this proper and natural virtue,
to make a man like unto him ; that even as he was grievously
tormented both in body and mind for our sins, so we also, to
imitate him, must be afflicted in the knowledge of our sins.
The matter is not done in many words, but in deep cogitation,
and earnest weighing of sins. Take a similitude : As thou hast
great cause to fear and tremble, if, when some malefactor is
condemned for that he hath killed the son of a king or prince,
thou in the mean season, singing and playing securely as being
innocent, art terribly apprehended and convicted, that thou didst
suborn the homicide ; so thou oughtest to become much more
fearful when thou dost resolve in thy mind the passion of Christ.
For although the wicked Jews be now judged of God, and dis-

ON CHRIST'S PASSION. (>1

persed, yet were they ministers of thy transgression, and thou
for a certain art he, which with thy sins hast crucified and slain
the son of God,, as it hath been said.

9. He that feeleth himself so hardened and dull, that the
passion of Christ doth not terrify him, nor bring1 him unto the
knowledge of himself, is in a lamentable case 5 for Christ's pas
sion is not effectual in him. But it is a hard thing for thee to
be occupied in these things, and earnestly bent to the medita
tion of them ; therefore pray God that he will mollify thy heart,
and give thee grace profitably to meditate upon the passion of
Christ, because it cannot, in any wise, be that the passion of
Christ should be inwardly and rightly thought upon and con
sidered of us, unless God inspire it into our hearts. Neither
this meditation, nor any other doctrine, is therefore set forth
unto thee, that thou shouldest boldly rush upon it of thyself to
fulfil it, but that thou shouldest first ask and desire the grace of
God, that thou mayest fulfil it, not by thine own strength, but
by God's grace ; for hereof it cometh, that they of whom it is
spoken, do not meditate on the passion of Christ aright, because
they desire not help of God thereunto, but rather trusting unto
their own strength, and following their own invention, meditate
upon it after the fashion of men, and after a slender and unfruit
ful manner.

10. If one should through the grace of God meditate rightly
upon the passion of Christ, but the space of one day, or of one
hour, nay, or the space of a quarter of an hour we would faith
fully pronounce of him, that he hath done better than if he had
pined himself with fasting the space of a whole year, or had run
over the Psalter every day ; for this manner of meditation doth
change a man, and almost regenerate him anew, like unto bap
tism. Then indeed the Lord's passion doth its natural, due, and
noble office; it killeth the old Adam, it driveth away all plea
sure, joy and confidence, which may be had of creatures, even
as Christ was forsaken of all, even of his father.

1 1 . Since such a thing is not in our own power, we often
times ask it, and yet do not obtain it ; notwithstanding we must
not therefore despair or cease : For that is sometimes given for
which we have not prayed, and that sometimes is not granted
for which we have prayed, even as it is the pleasure of God,
and as he knoweth to be best for us, for God will have this gift
to be free and without constraint.

12. When a man, thus knowing his sin, doth wholly tremble

fj<2 UN CHRIST'S PASSION.

in himself, he must endeavour, that sin do not still retain on his
conscience, otherwise mere despair will come upon him; buthe
must shake them oiY, and cast them upon Christ, and so un-
burthen his conscience. Therefore see again and again, that thou
do not that which perverse men do, which, within the secrets of
their hearts, do vex and disquiet themselves because of their
sins; and strive with them, that by good works or satisfactions,
by going far on pilgrimage, or else by pardons they may become
safe, and may be made free from sin, which cannot be. And,
alas, such a false confidence in satisfactions and pardons hath
prevailed very far. Moreover thou fastest thy sins from thee
upon Christ, when thou iirmly believest that he suffered and
was wounded for thy sins, and that he hath payed the full ran
som and satisfaction for them, as Isaiah saith, chap, liii, "The
Lord hath laid on him the iniquity of us all." And St. Peter
tsaith, " Who his own self bare our sins in his own body on the
tree," L Pet. ii. '2-1. St. Paul also saith, " He hath made him
to be sin for us, who knew no sin, that \ve might be made the
righteousness of God in him." In these, and such like autho
rities, thou must repose thy hope with all boldness, and that so
much the more, as thy conscience doth more grievously vex
and trouble thee ; but if thou shalt not do this, but presumed
that thou shalt be quiet by thy contrition and satisfaction, then
thou shalt never come unto quietness, but at the last shall fall
even into despair : for our sins kept and meddled within our con
science, and set before the eyes of our heart, are far stronger than
we, and live immortally. .But when we see them laid upon
Christ, and to be victoriously conquered of him by his resurrec
tion, and confidently believe this, then they are dead and brought
unto nothing ; and yet being laid upon Christ, they must not
remain so, for they are swallowed up in the triumph of his re
surrection ; as saith St. Paul, " Christ was delivered for our
offences, and was raised again for our justification ;" that is, he
hath taken upon him our sins in his passion, and hath thereby
paid the ransom for them ; but by his resurrection he justilieth
us, and maketh us free from all sin, if so be that we believe this.
If thou canst not attain unto this faith, thou must, as is before
said, resort unto God by prayer, forasmuch as this gift is in the
hand of God only, who bestoweth it when and upon whom it
pleaseth him.

Thou mayest also stir up thyself hereunto ; first, not now
considering the passion of Christ outwardly, (for that hath now

ON CHRIST'S PASSION. 63

fulfilled its function and hath terrified thee,) but rather by
piercing inwardly, and contemplating his most loving heart,
with how great love towards thee it is replenished, which
brought him hereunto, that he bears thy conscience, together
with thy sins, with so great and painful difficulty. So thy
heart shall wax sweet towards him, and the strength and bold
ness of thy faith shall be increased. Then having entered unto
the heart of Christ, ascending higher even unto the heart of God,
and consider that the love of Christ could not have been shewed
unto thee, except the will of God by his eternal love had so
appointed, whereunto Christ by his love toward thee did obey;
there thou shalt find a divine heart, a good heart, a fatherly
heart, and, as Christ saith, thou shalt be drawn unto the Father
by Christ ; there thou shalt understand this saying of Christ,
" For God so loved the world, that he gave his only begotten
Son, that whosoever believeth in him, should not perish, but
have everlasting life." For this is to know God aright, when he
is understood of us, not under the name of power or wisdom,
(which is a terror unto us,) but under the name of goodness and
love. Then faith and confidence may stand constantly, and man
himself is regenerate anew in God.

When thy heart is thus established in Christ, so that thou art
now become an enemy of sin, and that by love, and not through
fear of punishment ; afterwards the passion of Christ ought to
be an example unto thee, in thy whole life, and is now to be
considered, in thy mind, after a far other manner than before ;
for hitherto we have considered it as an outward thing, which
should work in us, but now we will weigh it so, that something
is to be done of us also; For example : when grief or infirmity
molest thee, think how light these are, being compared to the
crown of thorns, and the nails of Christ. When thou must
either do or leave that which is grievous unto thee, think how
Christ was taken and bound, and led up and down. When pride
tempteth thee, consider with thyself how thy Lord was mocked
and reputed among thieves. When lust and pleasure prick
thee, think with what sharpness the tender flesh of Christ was
torn with whips, and pierced through. When anger, envy, or
desire of revenge, move thee, think with what tears and cries
Christ prayed, even for his enemies ; towards whom he might
more justly have shewed himself sharp and rigorous. When
sadness, or any adversity whatsoever, either corporal or spiritual,

G4 ON CHRIST'S PASSION.

trouble tbee, strengthen thy heart and say, Well, why should I
not also suffer a little sorrowfulness, when my Lord sweat blood
in the garden, for anguish and heaviness. Surely he were a
sluggish and ignominious servant who, his master lying at the
point of death, would be held from him with a soft and easy bed.
Lo ! thus a man may iind strength and remedy in Christ,
against all crimes and offences. This is truly, indeed, to me
ditate upon the passion of Christ ; these are the fruits of the
Lord's passion, in which, lie that doth after this manner exer
cise himself, doth surely, without comparison, better, than if he
heard all passions, or all superstitious masses. Such also are
called true Christians, which do so represent the life and name
of Christ in their life, as St. Paul saith, Gal. v. 24, " And they
that are Christ's, have crucified the flesh, with the affections
and lusts." For the passion of Christ is not to be handled in
words and outward show, but in deed and verity : So St. Paul
admonisheth us, Heb. xii. «'}, "Consider him that endured such
contradiction of sinners against himself, lest ye be wearied and
faint in your minds." And St. Peter saith , " Forasmuch then as
Christ hath suffered for us in the llesh, arm yourselves likewise
with the same mind,," 1 Pet. iv. 1. But such meditation is
now grown out of use and begun to wax rare, wherewith not
withstanding the epistles of Peter and Paul arc most abundantly
replenished.

SERMON VI.

OX CHRIST'S RESURRECTION.

WE have heard in the treatise of the Lord's passion, that it is
not sufficient to know only the bare history thereof. After the
same manner it is not enough here to know how and when
Christ rose again, but both the use and the profit, as well of his
passion as of his resurrection, must be preached and known,
viz., what Christ obtained for us by them. For where only the
history is preached, it is a frivolous preaching and without fruit,
which both Satan and the wicked as well know, read, and un
derstand, as we do. But when the use of them is preached,
and whereunto they profit, that indeed is a fruitful and whole-

ON CHRIST'S RESURRECTION. 65

some sermon, and full of sweet consolation. Wherefore Christ
hath declared the use and profit of his passion and resurrection,,
when he thus talketh with the women, Matt, xxviii. 10, " Be
not afraid : go tell my brethren, that they go into Galilee, and
there shall they see me." And this is the first word which they
hear of Christ after his resurrection from the dead, whereby he
confirmeth all his sayings, and all his benefits shewed unto
them before, viz., that they should come unto us also that
should believe in him, and belong only to the believers ; for here
he calleth not only the Apostles his brethren, but also all
them which believe in him, although they do not see him visibly
as the Apostles did. He doth not defer until we pray unto him
and call upon, that we be made his brethren. Let any of us
now come forth, and boast of his merit, or of the strength
whereby he is able to merit anything. What had the Apostles
merited ! Peter denied Christ thrice. All the rest of the dis
ciples fled away from him, they persevere and stand by him,
even as the hare tarrieth with her young ones : he might have
called them run-aways, and forsakers of their post in the
midst of their conflict, yea, traitors and wicked men, rather than
brethren.

Wherefore of mere grace and mercy this word was brought
unto them of the matrons, which the apostles themselves then
well perceived, and we also thoroughly feel, when we are set in
the midst of sins, and are overcome of damnation. This word
therefore is full of all consolation and comfort, that Christ careth
for such wretched men as we are, yea, and that he calls us his
brethren. If so be that Christ be our brother, surely I would
fain know what good things we shall want. As therefore the
case stands among carnal brethren, so doth it stand here. They
that are German brethren by consanguinity, use their goods in
common among themselves, having the same father, the same
inheritance, otherwise they were not brethren ; so we possess
in common good things which Christ, enjoying the same Father,
the same inheritance is not diminished, by parting it, as worldly
inheritances are, but is always made more abundant ; for it is a
spiritual inheritance, a corporal inheritance, when it is distri
buted into divers parts, is made smaller, but in this portion of
the spirit, the case is such, that he that hath gotten part thereof,
hath obtained the whole. What is therefore the inheritance of
Christ ? In his power are life and death, sin and grace, and
whatsoever is contained in heaven and in earth, his are eternal

F

66 ON CHRIST'S RESURRECTION.

verity, strength, wisdom, righteousness. All power is given
unto him, he hath rule over all things, over hunger and thirst,
prosperity and adversity, &c. ; he reigneth over all things that
can he thought, whether they be in heaven or in earth ; and
that I may speak at once, all tilings are in his power, as well
eternal things as temporal. Now if 1 cleave unto him by faith,
I shall be made a partaker of all his good things, and shall not
obtain a part of the inheritance only, but 1 shall possess even
with him everlasting wisdom, eternal strength. My belly shall
not be grieved with hunger, sin shall not oppress me, neither
shall 1 be afraid of the face of death, neither shall I dread the
sight of Satan, nor shall 1 want plenty of anything that is good,
even as he wanteth it not.

Hence we may easily understand the sayings uttered com
monly in the prophets, and especially in the Psalms, as where
.David saith, Psalm xxxiv. 10, " The young lions do lack, and
suiVer hunger : but they that seek the Lord shall not want any
good thing." And in another place, " The Lord knoweth the
days of the upright : and their inheritance shall be for ever.
They shall not be ashamed in the evil times : and in the days of
famine they shall be satisfied." And again, " 1 have been
young, and now am old : yet 1 have not seen the righteous for
saken, nor his seed begging bread." All which things Christ
bringeth with him, for that we are, and are called his brethren, not
because of any merit, but of mere grace. If we would print these
things in our heart, that we might thoroughly feel them, it should
go well with us, but they go in at one ear and out at another.
This is that in which St. Paul so gre'atly glorieth, Rom. viii. 14.
66 For as many as are led by the Spirit of God, they are the sons
of God. For ye have not received the spirit of bondage again
to fear ; but ye have received the spirit of adoption, whereby
we cry, Abba, Father. The Spirit itself beareth witness with
our spirit, that we are the children of God. And if children,
then heirs ; heirs of God and joint heirs with Christ : if so be
that we suffer with him, that we may be also glorified together."
Moreover this title ascendeth so high that man's thoughts are
not able to comprehend it ; for unless the Spirit, the Comforter,
impart this grace unto us, no man shall ever he able to say,
Christ is my brother. For reason cannot be bold to say, although
one repeat it in words very often, as the new spirits do. It is a
higher thing than that it can be so spoken, for except the heart
feel it, as it is requisite it should, it shall be nothing but only

ON CHRIST'S RESURRECTION. f>7

flattery. But if thou feel it inwardly in thy heart, it will be so
excellent a thing unto thee, that thou wilt much rather say
nothing of it, than speak and talk of it ; yea, by reason of the
greatness of so good a thing, thou wilt perhaps doubt as yet
and be in an uncertainty whether it be so or not. They which
only cry out thus, Christ is my brother, are fanatical spirits,
who vainly pronounce words without any fruit. The case stand-
eth far otherwise, and far more marvellously with a true Chris
tian, so that he is thereby enforced to be amazed, neither dareth
he say or confess anything sufficiently thereof. Wherefore we
must endeavour, that we do not hear this only with fleshly ears,
but that we feel it in our heart, then we shall not be so rash, but
we shall be forthwith carried into an admiration thereof. True
and sincere Christians enter into the viewing and fear of them
selves, thinking thus : O wretched and defiled creature, which
am drowned in sins, am I now made worthy, that the Son of
God should be my brother ? how do I, miserable wretch, attain
to such a thing ? Thus he is astonished, and doth not well under
stand the thing. But great study and endeavour surely is
required, that a man may believe this, yea, if it were felt, as it
ought in very deed, a man should forthwith die thereupon ; for
he cannot understand it according to his flesh and blood, and the
heart of man in this life is more narrow and straight, than that
it is able to comprehend so great things ; but in death, when the
heart shall be stretched out, then I say we shall try what we
have heard by the word.

In the gospel of St. John, chap, xx, Christ doth far more
plainly declare unto Mary Magdalen this use and fruit both of
his death and resurrection, when he saith, " Go to my brethren,
and say unto them, I ascend unto my Father, and your Father;
and to my God, and your God ;" this is one of the most com
fortable places whereof we may glory and boast. As though
Christ should say, Mary, get thee hence and declare unto my dis
ciples, which fled from me, which have thoroughly deserved pu
nishment and eternal condemnation, that this resurrection of mine
is for their good, that is, that I have by my resurrection brought
the matter to that pass, that my Father is their Father, and my
God is their God. They are but few and very short words
indeed, but they contain great matter in them, namely, that we
have as great hope and confidence reposed in God, as his own
Son himself. Who can comprehend such exceeding joy, I will
not say, utter it ? that a wretched and denied sinner may be bold

F 2

68 ON CHRIST'S RESURRECTION.

to call God his Father, and his God even as Christ himself.
The author of the epistle to the Hebrews, chap, ii., did well
remember the words of the Psalm, and weighed with himself
how it spcaketh of Christ, who, as he saith, is not ashamed to
call the believers brethren, saying, " I will declare thy name
unto my brethren ; in the midst of the church will L sing praise
unto thee." If any worldly prince or nobleman should humble
himself so low, that he would say to a thief or robber, or to one
that is infected with some loathsome disease, Thou art my bro
ther, it would be a thing which every one would marvel at.

But as this King which sitteth in glory at the right hand of
his Father, saith of some poor man, This is my brother, that no
man layeth up in the bosom of his breast, neither doth any
man consider of it in his mind, wherein notwithstanding
our chief comfort and confidence consist eth against sin,
death, the devil, hell, the law, and against all sinister success
of things, as well of the body as of the mind. Moreover, for
asmuch as we are flesh and blood, and therefore subject to all
kinds of adversity, it followeth, that the case should stand so
also with our brother, otherwise he should not be like unto us
in all things. Wherefore, that he might be made conformable
and like unto us, he tasted and had experience of all things even
as we have, sin only cxcepted, that he might be our true
brother, and exhibit himself openly unto us ; which the epistle
to the Hebrews plainly setteth forth, chap, ii,, " Forasmuch then
as the children arc partakers of llcsh and blood, he also himself
likewise took part of the same, that through death he might de
stroy him that had the power of death that is, the devil; and
deliver them who through fear of death were all their lifetime
subject to bondage. For verily, he took not on him the nature
of angels ; but lie took on him the seed of Abraham. Where
fore in all things it behoved him to be made like unto his bre
thren ; that he might be a merciful and faithful high priest, in
things pertaining to God, to make reconciliation for the sins of
the people : for in that he himself hath suffered, being tempted,
he is able to succour them that are tempted." The profit, use,
and fruit of the Lord's passion and resurrection, St. Paul hath
gathered very briefly, and as it were into one short sum, when
he saith, Rom. iv. 125, (e Christ was delivered for our offences,
and was raised again for our justification." Whereof thus
much at this time shall suffice.

ON THE GOOD SHEPHERD. 69

SERMON VII.

ON THE GOOD SHEPHERD.

John x. 11 — 16. I am the good sJtepherd : the good shepherd
giveth his life for the sheep, £JG.

THIS text is full of consolation, which in a goodly parable
setteth forth Christ our Lord, and tcacheth what manner of
person he is, what are his works, and how great his affection is
towards men; nevertheless, it cannot he understood, but by
comparing together light and darkness, clay and night, that is,
a good and evil shepherd, as the Lord also in that place. Ye
have now oftentimes heard, that God hath instituted and
ordained, in the world, two manners of preaching. One is,
when the word of God is preached, which saith, Exod. xx. 3,
" Thou shalt have no other gods before me ;" also, " Thou
shalt not kill, thou shalt not commit adultery, thou shalt not
steal;" and dost also threaten, that he which doth not keep
those precepts shall die. But this preaching doth justify no
man ; for although a man be thereby compelled to show
himself godly outwardly, before men, notwithstanding, inwardly,
his heart is offended at the law, and had rather there were no
law. The other ministry of the word is the gospel, which
showeth where that is to be received, which the law requireth ;
it neither urgeth nor threateneth, but allureth men gently; it
saith not, Do this or that ; but it saith thus, Go to, I will shew
where thou mayest receive and take, whereby thou mayest be
come righteous ; behold, here is Jesus Christ, he will give it thee.
Wherefore, these two disagree one with another, as much as to re
ceive and give, to exact and reward : and this difference is to be
well understood and marked. To hardened and untractable men,
which feel not the gospel, the law is to be preached ; and they
are so long to be urged, till they begin to be mollified and
humbled, and do acknowledge their disease ; which when it is
done, there is then place to begin to preach the gospel. These
two sorts of preaching were instituted and ordained of God ;
beside these there are other, which were not ordained of God,
but are. traditions invented by men, ordained of the Pope and
his prelates, wherewith they have perverted the gospel ; these

70 ON THE GOOD SHEPHERD.

are not worthy to be called cither shepherds or hirelings, but
thev are those which Christ callcth thieves, robbers, and wolves,
For if we will rule and guide men right and well, that must he
clone by the word of God ; by which, if it be not done, we
surely labour in vain.

Further, Christ teaeheth here of that second ministry of the
word, and describes of what sort it is ; he makes himself the
chief, yea, the only shepherd, for that which he doth not feed,
surely remains unfed. Ye have heard that our Lord Jesus
Christ, after his passion and death, was raised from the dead,
is entered and placed in immortality, not that he might sit in
heaven, and rejoice with himself, but that he might receive a
kingdom, might execute the function of a governor and king,
of whom all the prophets, and the whole Scripture speakelh
very much. Wherefore he is to be acknowledged to be unto us,
continually, a present governor and ruler : neither must we
think that he is idle in heaven, but that he doth, from above,
both fill and govern all things, as Paul saith, Kph. iv., who hath
an especial care of his kingdom, which is the Christian faith ;
therefore it must needs be, that his kingdom flourish among
us here in earth. Of this kingdom we have elsewhere said,
that it is so ordained, that we all increase every day, and be
come purer, and that it is not governed by any force or power,
but by outward preaching alone, that is, by the gospel. And
this gospel comes not from man, but Jesus Christ himself
brought it, and put it into the hearts of the apostles, and their
successors, that they might comprehend it, and into their
mouths,, that they might speak and publish it. Hereby is his
kingdom governed, wherein he so reigneth, that all the power
thereof consisteth in the word of God ; now whosoever shall
hear and believe this, doth pertain to this kingdom. Moreover,
this word is afterwards made so effectual, that it giveth all
things which are necessary to man, and bringeth a certain
abundance of all good things ; " For it is the power of God unto
salvation to every one that believeth," as Paul witnesseth,
Rom. i. 16. When thou believest that Christ died for thee, to
deliver thee from all evil, and so cleavest unto the word, it is
sure and certain that no creature is able to overthrow thee ; for
as none is able to overthrow the word, so none is able to hurt
thee, when thou stickest unto it. By the word, therefore, thou
dost overcome sin, death, Satan, hell ; and thither thou must
resort and fly, where the word is, that is, to eternal peace, joy,

ON THE GOOD SHEPHERD. ?1

and life ; and briefly, thou shalt be made partaker of all such
good things as are promised in the word.

Wherefore the government of this kingdom is marvellous ;
the word is published and preached through the whole world,
but the power thereof is very secret, neither doth any man mark
that it is so effectual, and that it so much profiteth them that
believe ; howbeit, it must be felt and tasted in the heart. We
therefore of the ministry are able to perform no more, than that
we are the mouth of our Lord Christ, and the instrument
whereby he openly preacheth the word ; for he suffereth the
word to be published abroad, that every one may hear it. But
faith maketh that it is felt inwardly in the heart, yea, and it
is the secret work of Christ, whensoever any knoweth that it is
his duty, and is also willing to do according to his divine will
and pleasure. That this may be the better perceived, we wrill
now treat of our text, wherein Christ first saith, " I am the
good shepherd." And what is a good shepherd ? A good
shepherd, saith Christ, " giveth his life for his sheep : and I
lay down my life for the sheep." Here the Lord declareth
what his kingdom is, in the goodly parable of the sheep. Ye
know that it is a beast of all living creatures most foolish and
simple, so that it is commonly spoken as a proverb, if we have-
to speak of a simple one, he is a sheep ; nevertheless, it is of
that nature, more than any other living creatures, that it quickly
knoweth the voice of his shepherd, neither follovveth it any
beside his own shepherd, being always of that quality that it
cleaveth to him, and seeketh for help of him alone, being not-
able to help itself, neither to feed itself, neither to heal itself,
nor keep itself from the wolves, but relies in the help of another.
Christ, therefore, brings the quality and nature of the sheep in
a parable, and transformeth himself into a shepherd, whereby
he shews what his kingdom is, and wherein it consists, and his
meaning is this : my kingdom is, that ] may feed sheep, that
is, miserable, needy, and wretched men, which well perceive
and feel that they have no help or counsel but in me alone.

But that we may declare this more plainly, we will add a
passage out of Ezekiel, chap, xxxiv. 2 — 6, which speakelh of
evil shepherds : " Woe be to the shepherds of Israel, that do
feed themselves ! should not the shepherds feed the flocks ?
Ye eat the fat, and ye clothe you with the wool : ye kill them
that are fed, but ye feed not the flock. The diseased have ye
not strengthened, neither have ye healed that which was sick/

72 ON THE GOOD SHEPHERD.

neither have ye bound up that which was broken, neither have
ye brought again that which was driven away, neither have
ye sought that which was lost, but with force and with cruelty
have ye ruled them. And they were scattered because there is
no shepherd ; and they became meat to all the beasts of the
field, when they were scattered. My sheep wandered through
all the mountains, and upon every high hill : yea, my flock
was scattered upon all the face of the earth, and none did
search or seek after them." This is well to be marked : his
meaning in this place is, that he will have the weak, sick,
broken, abject, and lost, to be strengthened, healed, cured,
sought, not spoiled and destroyed: these things ye ought to do,
saith he to the shepherds, but ye have not. Wherefore I my
self, as he afterwards saith, will deal thus with my sheep : " I
will seek that which was lost, and bring again that which was
driven away, and will bind up that which was broken, and will
strengthen that which was sick." Here thou seest that the
kingdom of Christ is such as hath to do with those that be
weak, diseased, and broken, and hath care of them to help
them. The preaching whereof, indeed, is very full of comfort,
but this is wanting in us, that we do not thoroughly feel our
misery and weakness, which, if we felt, we would forthwith
run unto him. But how did these shepherds behave themselves ?
They ruled in rigour, and exacted obedience of the law ; more
over, they added their own traditions, as they do also at this
day, which if they be not kept, they cry out, and condemn him
that transgresseth them, so that they urge more and more, and
command their own inventions. But this is not to feed well,
or to govern a soul, as Christ saith, who himself is not such a
shepherd, for by such manner of feeding none is helped, but the
sheep are utterly lost.

Now we will speak of this place of the prophet in order.
First, he saith, that the weak sheep are to be strengthened ;
that is, the consciences which are weak in faith, and have a
sorrowful spirit, and are of a faint courage, are not to be forced,
that it should be said unto them, this thou must do, thou must
be strong, for if thou be so weak, thou art ordained to eternal
punishment : this is not the way to strengthen the weak. Thus
saith Paul, Rom. xiv. 1, " Him that is weak in the faith re
ceive you, but not to doubtful disputations." And lie addeth,
Rom. xv. 1, fi We then that are strong ought to bear the
infirmities of the weak." Wherefore they are not to be severely

ON THE GOOD SHEPHEKD. 73

compelled,, but to be comforted, that although they be weak

they may not despair, for they shall become stronger. Isaiah

the prophet thus foretold of Christ, chap. xlii. 3, if A bruised

reed shall he not break, and the smoking flax shall he not

quench." The bruised reed signifieth miserable, weak, and

bruised consciences, which are so easily shaken, that they

tremble, and lose hope and trust in God. With these God doth

not deal rigorously, and after a violent manner, but he dealeth

gently with them, lest he break them. The smoking flax,

which as yet burn a little, and nourish more smoke than fire,

are the same consciences, which ought not to despair, for he

will not utterly extinguish them, but always kindle them, and

more and more strengthen them ; which truly to him that

knoweth it, is a great comfort. Wherefore he which doth not

gently handle weak consciences, doth not execute the office of a

true shepherd. Afterwards the Prophet saith, " The diseased

ye ought to have strengthened." Who are those diseased ones?

They which in their manner of living, and in their outward

works, have certain diseases and vices. The first belongs to

the conscience, when it is weak ; the other to the manners or

conditions of life, when any, being carried with a wilful mind

and wayward brain, doth offend, by wrath and other foolish

doings, as even the apostles fell sometimes grievously. Such

as are so vicious in the sight of men, that they are an offence to

others, and are judged obstinate and wayward, God will not

have to be rejected and despaired of; for his kingdom is not

ordered after such a manner, that the strong and whole should

only live therein, (which pertaineth to the life to come,) but

Christ is therefore set in it, that he may take care of such and

help them.

Wherefore, although we are so weak and sick, we must not
so despair, that we should say, that we are not in the king
dom of Christ ; but the more we feel our disease, so much the
more we must come unto him, for he is at hand, that he may
remedy and heal us. Now if thou be weak and oppressed with
faintness, feeling great affliction, here thou hast greater occa
sion to go unto him, and say, Most sweet Christ, I come unto
thee because I am a sinner, that thou mayest help and justify
me. Necessity compels thee hereunto ; for the greater thy dis
ease is, the more needful is it for thee to be healed. And
Christ himself required! the same of us, and allures us to come
unto him boldly and cheerfully ; but others, which are not such

74 ON THE GOOD SHEPHE11D.

shepherds, think that they shall make men righteous, if they
exact much of them and urge them much, whereby they only
make that which is evil worse, as we see done at this day ;
whereas it is come to that disorder, that all things are most
miserably brought out of course, as in this place the Prophet
saith, (( Neither have ye bound up that which was broken,"
To be broken is, as when one's leg is broken, or a wound some
where given ; that is, when a Christian is not only weak and
diseased, that he stumbleth sometime, but also runneth into
great temptations, and so is brought to that pass, that he falleth
and denieth the gospel, after the manner of Peter, who for
swore Christ. Now if any should so stumble, and be utterly cast
down in mind, nevertheless, we must not as yet cast him off, as
though he did never any more pertain to the kingdom of Christ ;
for we must leave Christ's property to himself, that his king
dom may remain unto himself, of mere grace and mercy, whose
desire is to help them only, which are grieved with their
calamity and misery, and do greatly desire to he1 delivered from
it ; that his kingdom may altogether abound with comfort, and
he himself he the comfortable and gentle shepherd, which
allureth every one to come unto him. And all this is done by
the gospel, whereby the weak are to be strengthened, the sick
to be healed ; for it is such a word as is fit for all distress of
consciences, giving comfort to all, that none despair, although
he he a great sinner. Christ therefore alone is the good shep
herd, which healeth all sorts of diseases, and healeth them that
are fallen ; which he that doth not, is not a shepherd.

The Prophet thus goeth forward, " Neither have1 ye brought
again that which was driven away." What is that that is driven
away r The despised soul, which is so scorned and contemned,
that it is thought in vain, whatsoever Christian doctrine is be
stowed upon it ; notwithstanding Christ doih not yet sufler
that it should be dealt roughly with. His kingdom is not so
straight bound, that only the strong, whole, and perfect, flourish
therein, for this pertaineth to the heavenly life to come ; now in
this kingdom only grace and sweetness abound. As God pro
mised to the children of Israel, Exod. iii. 17, that that ap
pointed land of Canaan should How only (i with milk and honey ;"
even as Paul, 1 Cor. xii. 2f3, affirmeth, that " those members
of the body which we think to be less honourable, upon these
we bestow more abundant honour." He concludeth, " Neither
have ye sought that which was lost." That is lost which

ON THE GOOD SHEPHERD. 75

seemeth to be condemned, of whose return there is scarce any
hope; of which sort in the gospel were publicans and harlots/
and at this day, they who have not so much as a spark of godli
ness, but are untractable and unruly. Nor are they to be left,
but all means are to be attempted, that at the last they may be
reclaimed and brought into the right way ; which St. Paul often
did, as when he delivered two of this sort unto Satan, 1 Tim. i.
20, " Whom I have delivered unto Satan that they may learn
not to blaspheme." And 1 Cor. v. 5, li Deliver such an one
unto Satan for the destruction of the flesh, that the spirit may
be saved in the day of the Lord Jesus." Them he cast off as
condemned, and yet did not despair of them. Christ therefore
is so to be preached, that he rejects no man although he be
weak, but that he willingly receives, comforts, and strengthens
every man, so that he always appeareth to be the good shep
herd ; hence it comes to pass, that men willingly resort unto
him, and there is no need to compel them. The gospel so
allures, and makes them willing, that they come with a certain
love and pleasure, and with all boldness ; a desire and love unto
Christ is increased in them, so that they do any thing willingly,
who before were not to be urged and compelled. If we be con
strained, we do grudgingly and unwillingly, which God plainly
abhorreth ; but when I perceive that God dealetli so lovingly
and gently with me, my heart is as it were ravished, so that I
cannot stay myself, but I must even run unto him, leaving all
other things, after which all pleasure and joy ensueth unto me.
Now consider how great an evil it is, when one judgeth
another. The kingdom of Christ, as we have heard, is so
ordained, that it healeth and justifieth only sick and miserable
consciences, wherefore all they are far deceived, which have
regard only to the strong and whole ; it is great therefore, and
very effectual knowledge whereby Christ is well known. It
is grafted in us, by nature, to be altogether evil and wicked, and
yet we would have every one to be honest, we earnestly regard
strong Christians, not looking to the sick and weak, thinking
them not to be Christians, if they are not strong, and judge
others evil, if they be not altogether holy, when we ourselves,
at the same time, exceed the rest in wickedness. Now the
cause is our corrupt nature, and our blind reason, which will
measure the kingdom of God according to her own opinion,
whereby we think that those things are unclean before God,
which seem unclean unto us, therefore that opinion must be

7(3 ON THE GOOD SHEPHERD.

removed out of our mind ; for if thou hast very much regard
thereunto, thou shalt at the last think, Alas, what shall become
of me, if all Christians must be such, namely, strong, whole,
and o-odly ? When shall I once attain so far ? And so thou shalt
bring thyself into such a perplexity, that thou shalt hardly
attain unto true comfort and joy. Thou therefore must be so
affected, that thou say, Most gracious Jesus, although I find
myself altogether weak, diseased, and in a wretched state, yet I
will not therefore cast oft' all hope, but will fly unto thee, that
thou mayest succour me ; for thou only art the shepherd, and
the good shepherd, such ;i one 1 am persuaded thou art, there
fore I will not despair although I come unto thee being void of
works.

\Vc must bestow diligence that we may wisely and well know
Christ, that in his kingdom only the weak and diseased arc con
versant, and it is nothing else, but as it were an hospital, where
onlv the sick and feeble lie, of whom a care must be had. J»ut
few men have this knowledge, for this wisdom is exceeding hard
to be attained unto, so that it is wanting even unto them some
time, who have the gospel and the spirit, nor can any wisdom
come unto men which is greater than it. Although men look
into the scripture, which setteth forth the kingdom of Christ,
affirming it to be most precious, nevertheless they have not a
care what the words signify, neither do they mark that true
wisdom is hidden therein, which excelleth our wisdom by many
degrees ; for it is not Christian wisdom to have to do with men
which are accounted wise and skilful, and to make mention and
talk of them, but to be occupied among the unwise and them
that lack understanding, not that delight and pleasure should be
taken thereof, but that they may come from sin and foolishness
to righteousness and sound understanding. Hence it appears
that Christian wisdom consists in this, not that we look aloft,
and consider those things which are high and wise, and behold
and see ourselves in them as it were in a glass ; but that we
look to those things that are below, and mark that which is
humble and foolish.

He which knoweth this, let him give thanks unto God ; for
by this knowledge he is able to prepare and apply himself to
every thing in the world. But ye shall find many, yea, even
among them that preach the gospel, which are not yet come
thus far. Hitherto we have been so instructed and accustomed,
that none must come unto Christ, before he be altogether clean ;

ON THE GOOD SHEPHERD. 77

thou must therefore forsake that opinion, that thou mayest
attain to true understanding, that thou mayest know Christ
aright, how he is the true and good shepherd, whereof we have
heard sufficient : Now he compareth the good shepherd with the
evil or hireling, and saith, " The good shepherd giveth his
life for the sheep. But he that is an hireling, and not the
shepherd, whose own the sheep are not, seeth the wolf coming,
and leaveth the sheep, and fleeth : and the wolf catcheth them,
and scattereth the sheep. The hireling fleeth, because he is an
hireling, and careth not for the sheep." It is true indeed, that
Christ is properly the only shepherd, even as the name of
Christ belongs to him alone, yet he communicateth the same
unto us, that we may be called Christians ; so although he be
the only shepherd, yet he imparteth the same name to them
that be of the ministry. After the same manner, Matt, xxiii. 9,
he forbiddeth that we call any man father upon earth, forasmuch
as there is one only our a Father, which is in heaven;" not
withstanding Paul calleth himself the father of the Corinthians,
1 Cor. iv. 15, when he saith, " In Christ Jesus I have begot
ten you through the gospel." So therefore it seemeth
though God alone would have the name of a father, and in the
mean season notwithstanding he granteth the same name to
men, that they also may be fathers, howbeit that they have not
of themselves, but by Christ ; even as we are called Christians,
because we have nothing of ourselves, but that all things are
given unto us through Christ. Moreover, An hireling, saith
Christ, which is not the shepherd, " whose own the sheep are
not, seeth the wolf coming, and leaveth the sheep, and fleeth,"
&c. This surely is a hard saying, that they which truly preach
the gospel, and strengthen and heal the sheep, nevertheless,
at the last, suffer the sheep to be caught and torn in pieces, and
fly away, when the sheep have need of greatest help : When the
wolves do not appear, they do their duty carefully and diligently,
but as soon as they see the wolf break in, they forthwith leave
the sheep. If they then have fed them well, that they be fat,
strong and whole, they are the better liked of the wolves, for
whom they have feel them.

But what is the hidden meaning of this parable ? The mean
ing of Christ is this : In my kingdom, (which consisteth in
nothing else, but that the weak be strengthened, the sick healed,
the faint-hearted encouraged,) the holy cross shall not be want
ing. For when it is preached, that Christ only, whose silly sheep

78 ON THE COOT) SHEPHERD.

we are, hath care of us, strengthens,, heals, and helps us, and
that our strength ami our own works are of no importance at
all, (whereby all works of the world, and the clivers sorts of
worshipping God, are utterly disallowed.) the world cannot
abide such manner of preaching ; so that it is a natural property
of the gospel, to bring the cross with it, so as inseparably to
accompany it, and he that will unfcignedly profess it before the
world, must need.- yield himself to bear persecution. Since the
case stands thus, it is not hard to perceive what great difference
there is between the true shepherds and the hirelings: lie that
is an hireling preacheth the gospel as long as he is reported
among men to be a learned, godly, and holy man ; but when he
is reproved or set upon as an heretic and wicked fellow, or
moved to make a recantation, then he either recanteth, or taketh
himself to his feet, leaving the miserable sheep alone without a
shepherd, then their case becometh worse than it was before.
\\hat doth it then avail the sheep if they were well fed before?
If they were true shepherds, they would spend their lives before
they would leave the sheep to the jaws oi wolves, and would be
ready always to offer their necks to the axe for the gospel's sake.
They therefore are never good shepherds which so preach the
gospel, that they may thereby get unto themselves honour,
riches, anil profit ; without ail doubt they arc1 hirelings, who seek
after their own things even in sound doctrine, yea, and in the
word of God ; wherefore they abide no longer, than while they
gain honour, praise, and advantage thereby, but as soon as the
wolf cometh, go back, deny the word, and get themselves away,
leaving the sheep, which very earnestly seek for pasture and
their shepherd, who may keep them from the injury of tiie
wolves ; but that good shepherd can nowhere be found, who
iiieth away even at that time, when the sheep have most need
of a defender and strengthcner. The same shall happen to us
in time to come, when we shall once begin to be touched in
deed ; then the preachers will shut their mouths, and provide
lor their safety by flying, and the sheep shall be miserably dis
persed, so that one shall be carried this way, another that way :
God grant that some of them may stand valiantly in defence of
the gospel, and spend their blood, if the case so require, in de
livering their sheep.

Thus Christ hath painted forth the hirelings in their colours,
who thus saith, " 1 am the good shepherd, and know my sheep,
and am known of mino." These words contain much, and I

ON THE GOOD SHEPHERD. 7Q

should spend over much time if I should handle them severally.
He speaketh here of the peculiar duty that belongeth to him
self; I " know my sheep/' saith he, and they know me.
Now the sum is this : Christ knoweth us to be his sheep, and
we know him to be our shepherd. He knoweth us to be such
sheep as are weak and diseased, which he doth not cast off, but
hath a care of, and healeth them, although they be so diseased,
that all the world thinketh that they are not his sheep ; and this
indeed is the knowledge of the world. But Christ doth not so
know them, nor doth he greatly regard what manner of ones
they be, but considereth whether they be sheep : They there
fore are the true shepherds, who following Christ, so know their
sheep, that they look unto the persons, not to the disease. My
Father knoweth me, saith Christ, but the world knoweth me
not ; therefore the hour shall come, that I shall die an ignomi
nious death upon the cross, and all with one voice will cry out,
Was this the Son of God ? He must needs be a condemned man,
and given up unto Satan, both in soul and body. So the world
will consider and know me, but my Father will say in this sort :
This is my well-beloved Son, my King and Saviour. He be-
holdeth not my affliction, my wounds, my cross, and death, but
he considereth my person, that is, my very self. Therefore if I
were in the midst of hell, or in the jaws of Satan, yet I should
come out again, for the Father will not forsake me. Likewise
I know my sheep, and they know me. They are certain that I
am a good shepherd, they know me, therefore they come to me
for succour, and cleave unto me, neither do they fear that they
are subject to manifold infirmities and diseases, they know very
well that I would have such sheep to resort unto me.

" Other sheep I have, which are not of this fold : them also
I must bring, and they shall hear my voice ; and there shall be
one fold, and one shepherd." Some have handled this place,
and affirm it shall be fulfilled before the latter day, when Anti
christ, John and Elias shall come ; which is flatly against the
truth, and forged of Satan, that men might believe the whole
world shall at the last become Christian ; which Satan did that
he might darken the sound doctrine, that we might never rightly
understand it. Beware therefore of this delusion, for after the
ascension of Christ this was done and fulfilled, and is yet at this
day fulfilled. As soon as the gospel was published, it was
preached to the Jews, and this people was the sheepfold ; now,
he saith, that he hath certain other sheep also, which are not of

80 ON THE GOOD SHEPHERD.

this fold, which also he must gather together, whereby he
sheweth, that the gospel must be preached to the Gentiles, that
they also may believe in Christ, that the Jews and Gentiles may
be made one church : Which he performed afterward by the
apostles, who preached the gospel to the Gentiles, and brought
them to the faith ; so there is now one body, one church, one
faith, one hope, one love, one baptism, which continueth at this
day, and shall continue even to the end of the world. Where
fore do not so understand it as though all men shall believe in
Christ, for the cross must always be borne of us, forasmuch as
the greatest part is always of that faction, which persecuteth
Christians; the gospel also must be continually preached, that
always some mny be brought to Christianity. And thus much
for a compendious exposition of this text.

SERMON VIII.

ON THE LOST SHEEP.

Luke xv. 1 — 7- Then drew -near unto It) in (ill the publicans
and sinners for to hcnr him, fyc.

IN this text, dearly beloved, that doctrine is contained, which
we are persuaded, and glory to be our chief doctrine, and which
by best right deserveth to be called Christian doctrine, vi/., of
grace and forgiveness of sins, set down against the doctrine of
the law and of works. But it is a very shameful thing, that a
sermon so excellent, and replenished with so great comfort and
joy, should be heard of a man that is wicked and a contemncr
of the word of God. Ilowbeit this is much more miserable, that
all think they have thoroughly learned it; to the knowledge
whereof every one will seem to have attained, thinking there is
nothing in it, which he doth not perfectly understand, and that
there is no need to spend anymore study in learning it; al
though it be not grievous to God himself, neither doth it weary
him, every year repeating it, or rather every day exercising it,
as though he knew to preach nothing else, being unskilful and
ignorant of all other kind of doctrine. And we miserable and
wretched men, as soon as we think we have attained to the

ON THE LOST SHEEP. 81

knowledge of the chiefest doctrine, it is wearisome and tedious unto
us to repeat it, whereby all pleasure and love of the word of God
dieth and is extinguished in us. But before I declare the article
or chief point here taught, I think it good that the beginning of
this chapter be diligently considered. St. Luke she \veth what
gave Christ cause to make this sermon, where he saith, " Then
drew .near unto him all the publicans and sinners for to hear
him/' In which words he plainly signified! with what men
Christ kept company, namely, with them, which in the sight of
all men lived as it did not become them, and were openly called
sinners and evil persons.

Whereby it appeareth that the pharisees seemed to have
sufficient cause to find fault with Christ, for that he, which would
be counted holy, did familiarly keep company with such men: for
they were commonly called Publicans, at that time, to whom the
Romans let out some city or custom, for a certain sum of mo
ney : as the Turks and Venetians do at this day, for which a
certain sum of money is yearly paid, and whatsoever they shall
scrape together by exactions above this sum that is their own.
So also the aforesaid publicans did, which so gathered those
tributes and money wherewith they were charged, that they
themselves might have some gain thereby. And seeing that a
sum of money to be paid for some city or office was not small,
they by all means dealt unjustly, and used extortion in all
things, in all places, and with all persons. For the lords and
masters held them so strictly, that they could not get much
thereby, if they dealt rightly and justly, and oppressed no man.
Hence they had a very evil report, that they were most unjust
exactors, and endued with small honesty and integrity of life :
the rest in general were called sinners, which otherwise lived
dishonestly and wretchedly, and were denied with filthy offences,
as with covetousness, with whoredom, with surfeiting and
drunkenness, and such like ; such resort here unto Christ, and
come to hear him, as before they had known him by report to
be excellent and famous both in words and deeds. However,
it is certain that in them, although they seemed even desperate,
there was a spark of virtue and honesty, inasmuch as they longed
after Christ, both coveting to hear his doctrine, and also ear
nestly desiring to see the works which he did, when before they
knew him to be a good man, and heard no ill report either of
his doctrine or works, so that their life did far differ from his.
Nevertheless they are so well disposed, that they are not his.

G

82 ON THE LOST SHEE?.

enemies, neither refuse nor fly his company, but run unto him,
not of any evil purpose or intent, but to see and hear some good
thing, whereby they may amend their life. On the contrary,
the Pharisees and Scribes, which were counted most righteous
and holy, are such poisonous beasts, that they are not only sore
displeased at Christ, whom they can abide neither to see nor
hear, but also they cannot be content, that miserable sinners
should come unto him, and hear him, whereby they being led
by repentance might amend : yea, they also murmur, and re
prove Christ, for that he admitted and received publicans and
sinners ; saying, Behold is this that holy and famous man ? who
will no\v say that he is of God, when he has society with wicked
wretches ? yea, rather he is a drinker of wine and a glutton, a
friend to publicans and sinners. Such a report he is constrained
to bear of the holy Pharisees, not that he gave himself to glut
tony and surfeiting, or to feed excessively and follow riotous
pleasure with them, but only because lie admitted such into his
company, and did not contemptuously reject them. For in
their opinion he should have gone witli a sad and austere coun
tenance, in base apparel, and have remained severed from the
conversation and company of men, and refused their fellowship,
lest that by familiar custom with them he should be defiled,
and should not have done as they were accustomed to do after
the manner of holy men. Of whom Isaiah writeth, that they
studied for such purity, that they did fear and sulTer against
their will, even the touching of a sinner; which indeed plainly
appeareth, Luke vii., in the Pharisee murmuring against Christ,
because he suffered himself to be touched of the sinful woman:
and it was they that would always be his masters, and prescribe
unto him rules whereby to live, and behave himself in this life;
therefore in this place they murmur that he did not apply him
self unto them ; neither did disdain the company and conversa
tion of such sinners according to their example. Now Christ
also is somewhat stout, plainly shewing here, that he cannot
suffer the mastership of any, but that he is altogether free and
exempt from the commands of all, as commonly in the gospels
we see him to be at his own will and pleasure, who nevertheless
was both gentler and more serviceable than all others : but
when they would deal with him by laws, and be his masters,
then all friendship ceased, for he leapt back, like the adamant
laid upon the anvil and stricken, speaking and doing the contrary
of that which they require of him, though they seem to speak

ON THE LOST SHEEP. 83

even right well, alleging the word of God, as they do in this
place, where they come and say, thou must do thus, thou must
follow the conversation of honest men, thou must fly the com
pany of wicked men.

This truly is a substantial doctrine, and confirmed by testi
mony of the scripture : for Moses himself commandeth the Jews
to avoid evil men, and take away evil from among them : by this
text they confirm their sayings, and come with their Moses, and
would make Christ subject to their laws, and have him ruled by
them ; but Christ nevertheless will be at his own liberty : and
he is not unlike the unicorn, which beast men deny that he can
be taken alive, for, being hunted, he suffereth himself to be
wounded, to be stricken with darts, and to be slain, but not to be
taken ; so doth Christ also, who although he be set upon by
laws, yet doth he not suffer them, but breaketh through as
through a spider's web, rebuking them most sharply : as Matt.
xii., where they found fault with his disciples, because they had
plucked the ears of corn on the Sabbath day, alleging the com
mandment of God that the Sabbath was to be kept holy, &c.,he
avoucheth the clean contrary, tearing in sunder the command
ment, affirming the contrary both in words and examples, Matt.
xvi., where he declareth to his apostles that he shall suffer and
be crucified, but Peter admonished him to be of good cheer,
and setteth before him in the precept of charities, saying,
l( Master, pity thyself;" there again he doth earnestly and
sharply blame and rebuke his admonisher, and saith, " Get
thee behind me, Satan, thou art an offence unto me, for thou
savourest not the things that be of God, but those that be of
men." And in short, he is most impatient of all laws where
with they deal with him, he will be most free from all com
mandments, and acknowledged to be the Lord of them ; he
always giveth such answers, as with which he represseth the
exactors, neither will he keep any law as though he were com
pelled to do it ; on the contrary, when he cloth anything of his
own accord, then no law is so little or so light, whereunto he
doth not willingly obey, and doth much more than it requireth ;
there can none be found more gentle and serviceable than he, if
he be not urged or controlled of any : moreover, he so far
humbled himself, that he washed the feet of Judas which be
trayed him, according as he himself speaketh, " I came not to
be served, but to serve others," &c., which is manifest to them
that consider his life, how he walked abroad in Judaea, Samaria,

G 2

84 ON THE LOST STTEF.P.

Galilee, and in the night slept on the ground, fasted forty clays,
and took no rest, but patiently sustained so much labour, that
they feared lest he should be ravished in mind, or finally bring
some hurt to his body ; he doth all things, but refuseth to be
compelled, and sulTereth no laws to be prescribed unto him,
which if any set before him, he most stoutly resisteth and
striveth against them ; so he is both of a most stout and of a
most mild spirit, neither is there any more stout or more ser
viceable than he, who can do none of those things that are
exacted of him, and nevertheless doth all things even most
abundantly, and as it were overflowed with a ilood of good
works, and watereth all things, no man commanding him, or
by way of controlment exacting and requiring Liny tiling of him,
but he being permitted to do voluntarily and of his own
accord.

These things are done for our example, that \ve may learn
what a true Christian man is after the Si/irit, lest we ni(l«;e

i «' e>

him according to the law, and according to our own wisdom and
understanding ; for Christ is therefore our Lord, that he may
make such men of us, as he is himself ; and as he cannot suiTer
himself to he tied and bound with laws, but will be Lord of
laws, yea, and of all things, so also ought not the conscience of a
Christian to sullcr them ; for we are so much made free by
Christ, that our conscience mav know nothing concerning any
law, whose judgment and controlment it may abide to suffer:
neither ought we any otherwise to be alTected according to the
state of the inward conscience, than if no law had been given
or made ; yea, as if neither ten commandments, nor one, either
of God. or of bishop, or of C;esar, were given to us, that we
may plainly say, I know nothing of any law, neither will I know
anything; for in that state and condition, wherein we Chris
tians are, our works, and the works of all men cease, yea, and
all laws also : for where there is no work, neither can there be
any law, requiring a work, and saying, This thing was to be
done of thee, this is to be left undone ; but we through Christ
are wholly free from all works, and righteous by mere grace and
mercy, whereby we live only before God.

And this is our treasure, whereby we are Christians, and live
and stand before God ; for how we ought to live in outward con
versation, vi/., in flesh and blood before the world, it doth
nothing pertain unto this place : wherefore a Christian must
learn so to rule his conscience that he suiler it not to be held

ON THE LOST SHEEP. 85

captive or entangled with any law ; but whosoever will bind and
hold it with any law, let him stoutly and boldly strive against it,
and do as he seeth Christ do here and elsewhere, where he useth
stoutness and earnestness of mind,, that no Moses or exactor of
the law can prevail anything with him, although otherwise lie
be most humble, most sweet, and gentle of all men ; howbeit,
this art is above measure high and excellent, which none but
he understandeth, whereof he is the master, who knoweth how
to appease all laws and teachers of laws.

We are not able to do so ; for the devil mightily assaults us,
and as often as he setteth upon the conscience of man, he driveth
him to that point, that he entcreth into a dispute with him,
what he hath done or not done ; then such a dispute beginneth,
wherein is debated of our sin and righteousness,, even then man
is brought into a dangerous case and into the mire, where he
sticketh, neither can lie escape or rid himself out, but is forth
with deeper and deeper plunged ; for he is laden with a heavy
burden, which he is not able to bear, wherefore he walketh
musing, gnawing, and consuming his mind, neither can he get
any quietness thereof; which I plainly feel in myself, neither
can I wrestle out, and deliver myself by any travel, although I
labour always, trying all means to escape out of this gulf,
that I may answer the law, and obtain so much that it may keep
silence, and say, now at length them hast done so much, where
with I am constrained to be content ; but ail endeavour and
study is in vain ; for such a deep pit and dangerous gulph it is,
out. of which no man is able to escape, although he joins the
help of all men to himself, as they can bear me witness which
have made trial hereof, and do as yet daily try it ; the cause is
our nature, which will have to do with works and laws, and hear
what they say, and follow them that say, Why doth he eat with
publicans and sinners ? if he did not eat and drink with us, he
should do well. Also, why do thy disciples pluck the ears of
corn on the Sabbath day, &c., with whom it will have to do so
long, till the law saith, now thou art righteous ; for it can attain
to no higher understanding, than that the doctrine of the law is
the chiefest doctrine, and that the righteousness thereof is the
best life before God. In it therefore it continually remaineth
captive and bound, nor can it by any means deliver itself out of
this prison, being not able to pacify and appease the law, that
it cloth not exact anything of it, or reprehend it in anything,
but it is compelled to be captive therein as in a perpetual prison,

86 ON THE LOST SHEEP,

and the longer it strives and fights with the law, so much the
worse, until at the last it be wholly subdued.

What therefore must I do, the law assaulting and urging my
conscience, especially when 1 perceive myself not to do that
which it requireth ? 1 answer, even that which Christ doth
here, who admitteth or acknowledged) no law, although brought
out of the law of Ciod. So learn thou also to do, that thou
mayest boldly say to the law, Leave oil', Law, to dispute with me,
1 have nothing to do with thee ; and for that very cause, for
which thou comest to dispute with mi', and to inquire of me,
how good and righteous I am, 1 will not hear thee ; for it maketh
no matter what 1 am, or what 1 ought to do, and what not to
do, but what Christ himself is, ought to do, and doth ; for now
we are in the bride-chamber, where only the bridegroom and the
bride must have to do, and itbchoveth not thee to come thither,
nor to intermeddle with anything there; but, nevertheless,,
it now and then knocketh and saith, in the mean season not
withstanding good works must be done of thee, the command
ments of Ciod must be kept, if thou wilt obtain salvation. An
swer again : Hut thou hearest that it is not now time to speak of
them ; for now I have obtained my righteousness and the sum
of all my salvation without my works in Christ my Lord, and
am already saved before thou earnest, therefore I have no need
of thy presence ; for as 1 have said, where works prevail nothing,
neither is the law there of any importance or weight, and where
there is no law, neither is there any sin ; a bride therefore alone,
all the rest being excluded, must reign in the bride-chamber
with Christ, in whom she hath all things at once, neither need-
eth she anything more, which is necessary to salvation : where
fore the law must be excluded and utterly rejected and east off,
as often as it will invade and set upon the conscience ; for surely
it ought not to meddle therewith, neither cometh it in time,
when it will have much to do there, where it ought to have
nothing to do, and where it ought in no \vise to come; for the
conscience resteth in this article of our Christian faith, I believe
in Jesus Christ my Lord, which suffered, died, and was buried
for me, £c., unto whom both Moses' law, and Caesar's, and
divine laws ought to give place.

All that therefore is boldly to be chased from me, whatsoever
will dispute with me of sins, righteousness, and such like things:
behold, Christ would in this place resemble this liberty unto us,
that as Christians we suffer no master in our conscience, trusting

ON THE LOST SHEEP, 87

constantly to this one thing, that we are baptized, and called unto
Christ, and by him justified and sanctified, whereupon we may
say, he is my righteousness, my treasure, my work against sin
and unrighteousness (whereof the law endeavoureth to accuse
me). If it please you to have other righteousness, works, law,
&c., then may ye take them from whence you will, surely ye
shall find no place for them in me. Thus may a man defend
himself, and stand against the suggestions and temptations of
the devil, and of sin either past or present.

Wherefore Moses and Christ are far to be separated asunder,
as also works and faith, the conscience and the outward life, so
that if the law will set upon me, and make my heart afraid, then
it is time to send it away, and if it will not give place, to thrust
it out by force, and to say, I will willingly do good works, and
will go forward as much as I am able for that time that I live
among men, but here I will know nothing at all of them in my
conscience, and therefore let me alone, and talk nothing of
them ; for here I will vouchsafe to hear neither Moses nor the
Pharisee, but Christ alone doth obtain place to reign here. I
will, like unto Mary, sit at his feet to hear his word, but let
Martha tarry abroad, and busy herself in the kitchen and about
the household affairs. And in fine, I will not trouble the quiet
ness of my conscience.

But what shall I say, whereas in the mean time I daily sin,
which surely is evil ? I answer, indeed it is true I am a sinner,
and do unjustly, but I must not therefore despair, as though I
were subject to condemnation, yea, or tremble because of the
rigour of the law ; for by faith I apprehended him, which hath
apprehended me, and apply myself unto him, which hath em
braced me in baptism, and hath put me in his bosom, and by the
preaching of the gospel hath called me to the communion of all
his good things, bidding me to helieve in him. Now as I have
apprehended him by faith, then may I be bold to bid the Phari
sees, and Moses with his tables, all the lawyers with their books,
all men with their works, hold their peace and give place. No
law hath then any power to convince or accuse me ; for in this
Christ I have all things abundantly, whatsoever can be required
in me.

This, I say, is the doctrine and art of Christians, the scope
and end whereof is this, even to reign with Christ. But blockish
men do not understand it, taking hereupon occasion to live
more freely, as they list; saying what need is there that I should

8S ON TITF, LOST SIIEF.P.

do good works forasmuch as Christ hath abrogated the law, &c.
Their foolish babbling is in no wise to be borne, for Christ is on
the other part also to be considered of thee, and them must mark
what he doth more ; for here he himself saith, That he is that
man that seeketh the miserable and lost sheep, which also he
witncsselli by his present deed, by receiving sinners and publi
cans, and by preaching unto them. Whereby thou seest that he
doth fulfil much more than the law commandeth to be done, and
teaeheth thee to do the same, by his example. lie is of such an
heroical spirit, that he will not be under the law, yet doth he of
his own accord more than the law requireth ; do thou so also,
neither look when thou slwlt be forced and driven on by the law,
but without the law and of thine own accord, do that which is
needful to be done, as Peter, 1 Pet. ii. 10, admonisheth, saying,
fl As free, and not using your liberty for a cloak of malicious
ness, but as the servants of CJod." And Paul, Rom. vi. 18,
" Being then made free from sin, ye became the servants of righ
teousness." These are they, which do all things with a free
conscience, without the law, and unconstrained; for when the
gospel is truly in the heart, it makelh a man to be such an one,
as doth not look while the law cometh, but is so full of joy in
Christ, that he is carried unto good works, doing well to all
men, as much as he is able, and that of his own accord, before
the law cometh into his mind. Moreover he bcstoweth both
body and life, having no regard what he must therefore suffer,
and so he is full of good works, which voluntarily flowing as it
were out of a continual fountain are derived unto many : As
Christ being compelled, doth not abide to take up so much as a
straw, but uncompelled giveth himself to be crucified for me,
and for the whole world, dying for the lost sheep.

Howbeit it is very necessary to discern these things well,
when it is come to hand-strokes, and within the throwing of the
dart, as it is said, the law and sin disputing now with thy con
science, then see that thou do boldly repress Moses, and bid
him keep silence, sending him abroad to the old man. .Drive
him into Moses' school, that he may dispute with him, and say
Dost thou hear? Thou art too slou- and sluggish in giving and
serving thy neighbour. When Christ is to be served of thee,
thou wilt more willingly serve thy belly ; thou wilt come in no
peril for Christ's sake, thou dost deceitfully rob thy neighbour
circumventing him by what means soever thou canst: For that
sluggish ass flying labour, and following only idleness and

ON THE LOST S TIKE P. 89

wantonness, use the tables of stone, whom even against his will,
constrain to go on in his duty. Wherefore when them shult set
upon me, in that thing which is right and meet (thou must say
unto Moses) I will willingly hear thee, and follow thy admoni
tions, namely, according to the outward man and in outward
life, where thou raayest bear rule like a school-master, and as
one governing a family : Where thou hast power to command
me, to be obedient, modest, patient, good to my neighbour,
dutiful and liberal to the poor, and to celebrate God with praises
poured forth to his glory ; moreover to be content for his word
sake to abide the contumelies and slanders of all persons, and
to suffer any kind of injury of the world. With all which I am
not greatly moved, yea, I would do more things than I am able
to do according to the outward man, for the Spirit, by the testi
mony of Christ, is willing and ready ; although the flesh be
weak. But if thou wilt go so far, whether it is unlawful for
thee to come into my heart and conscience, there will I neither
see nor hear thee ; for there I have an unspeakable treasure,
whose name is Christ, and in fine, whatsoever pertaineth to
bridle the outward man, thou canst not lay on a sufficient burden,
but thou must not burthen the conscience at all ; for he that
enjoy eth Christ is above all laws, as Paul saith, the law is not
given for the just, who notwithstanding in the mean time doth
more things than he is able to fulfil in the flesh : For according
to the law, we are sinners, and concerning our person we must
abide under it ; but through Christ we are far above the law.
So Moses without Christ must exercise his gross works, whereby
he may compel men which are not yet Christians, to be honest
civilly before the world ; for he doth not make Christians righ
teous and honest : However, I will not deny that he doth this,
that he sheweth unto them their duties, which otherwise they
would willingly fulfil and satisfy, but the flesh doth not so willing
and with that readiness it ought, follow the spirit. In which
respect they are to be admonished and urged, the conscience
nevertheless remaining free, so that the law hath no power to
accuse them ; wherefore such doctrine and admonition ought to
be among Christians, (as it is certain that among the apostles
there was,) whereby every man may be admonished of his state
and office.

As for the rest, which are not Christians, they must be ruled
by Moses' laws, and burdened with them both outwardly and
inwardly, whereby they may be forced and afflicted, that they

90 ON THE LOST SHEEP.

may do that which is right, forsaking that which is evil, although
they do it not with a patient and willing mind. Of which kind
are the rash multitude of the unruly common sort of obstinate
people, who do not regard or understand the liberty of Christ,
although they can babble and glory of many things concerning
the gospel, and they notwithstanding do abuse it only to the lust
of their mind ; let them know that they are under the discipline
and correction of Moses : For they are not such men as are
capable of this doctrine, which live with such a secure mind,
that they think they have no need of the gospel, or that they
sufficiently know it. But they only are capable hereof, which
are busied with the disputation of the conscience and the law, of
sin and of the wrath of God, in consideration whereof they
become astonished, feeling the words of the heart speaking
thus: Alas ! how wretchedly have 1 led my life ? What account
shall 1 make unto God? and so they are too fearful and amazed;
the other more than is meet, secure and presumptuous, feeling
no law nor sin, no, nor any trouble at all. And the case standeth
very unequally with both, for they which should have nothing
to do with the law, do most of all wrestle with it, and alone feel
it ; but others of whom only the law should be felt, are nothing
moved with it, yea, the more grievously they are terrified by
the law and the wrath of God, so much they become more indu
rate. There must therefore be another master to amend these,
namely the slayer and tormentor, who may teach them, beinjj

J i »

unwilling to do well in the name of the Lord and with favour,
in the name of another to do that that becometh them with no
favour, the reward also of hell fire, and all miseries being set
before them.

Howbeit Christ doth here and every where else, both by
doctrine and also by his own example teach us, which feel our
sin and burden of the law, and would willingly be Christians, to
accustom ourselves to light against it, and drive it from us unto
others ; to give up no place to the devil, who would by the law
break up the bride-chamber of Christ, and thrust himself into his
place; that is, take away from the conscience her joy and com
fort, whereby he may draw man into despair, that he may not be
able cheerfully to lift up his heart and head before God : For
this is the heart of Christians, whom it behoveth to know and
learn more things, than that profane and blockish common sort
knoweth and understandeth, that we may know well the manner
how to fight with the devil, and to bear his assault, as often as he

ON THE LOST SHEEP, 91

shall set upon us, and dispute with us out of Moses ; with whom
when he goeth about such things, we must not dispute in many
works, but must forthwith appeal from Moses to Christ, and
cleave to him : For all his travels and deceits tend unto this end,
that he may craftily pluck us from Christ, and draw us unto
Moses ; for he knoweth full well the matter being brought to
that point, the victory shall be on his side. Wherefore thou
must again and again take heed that thou suffer not thyself to be
plucked out of this haven, neither to be enticed out of this circle;
and although he shall lay many things against thee out of the
law, as it is the word of God, it is meet that thou obey, yet
mayest thou answer him and say, Dost thou not hear, that I will
now know or hear nothing concerning the law ? For we are now
in that circle and haven, wherein it is not inquired what I must
do or leave undone, but by what means we obtain to have God
gentle and favourable unto us, and how we get remission of sins.
Here I will abide in the arms of Christ, cleaving inseparably
about his neck, and creeping into his bosom, whatsoever the law
shall say, and my heart shall feel ; nevertheless, so that we keep
the principal part of our faith sincere, and the chief point safe,
outwardly I will willingly do and suffer what burden soever it
shall lay upon me.

Behold, he that understandeth this art well, should be a right
and perfect man, as Christ was, so far above all laws, that he
might be bold to call Peter Satan, and the Pharisees fools, and
leaders of the blind, and put Moses himself to silence, and so
live altogether without the law, and yet at the same time fulfil all
laws ; be obstinate and stout against all that will enforce and
constrain him, and yet notwithstanding of his own accord profit
and obey all. But truly herein consisteth all the defect, that
we do never fully and perfectly learn this art, the devil so
letting and hindering us, that we go preposterously to work,
being too ready and willing to hear all things whatsoever the
law saith ; at whose threatenings all we are not a little asto
nished, which it had been better for us not to have heard.

Again in outward things also we give ourselves to liberty
more than is convenient, whereas the body should be kept
under and bridled with works, whereby it might be compelled
to bear whatsoever should be grievous unto it, when as yet it
oftentimes sinneth, yet so, that sin abide without, where it
must abide, and have his Moses, who always may be near unto
it, with his exactions ; however inwardly, let no sin or law bear

f)2 ON THE LOST SHE El'.

rule to reign, but let Christ alone rule, and reign by mere grace,
joy, and comfort. So all things should be done rightly, and
man should be apt and fit to all good things, both to do and
also to suffer, with a glad and obedient heart, by faith not
feigned, in the grace of God through Christ : wherefore let the
conscience bear rule over all laws, let the flesh be subject to
every law. Now he that is skilful in this art, let him give
thanks to God, and take heed that he be not too wise in it, and
that he conceive not a false persuasion of knowledge; for 1 and
my like do not yet understand it as we ought to understand it,
although we be most expert ot all, and have been long exercised
therein ; for it is such an art as no man k no well), but they which
are Christians, to the learning whereof they are compelled to
be scholars all their life long. Therefore far from the kno\\ ing
hereof are those secure spirits, who alone know all things, but
who in very deed, beside that false persuasion of knowledge,
know nothing, and by this very persuasion they are farthest of
all drawn from this art, and from the whole gospel : neither is
there any thing more grievous, no, nor a greater hurt can be
brought unto Christianity, than by those petty doctors and
masters, which seem unto themselves to have some wisdom ;
for they fill all corners of the world with sects and factions,
being such as serve neither God nor men, hear neither the law
nor the gospel, but contemn the law with a secure mind, and
loath the gospel with hearing it, always seeking after new doc
trine. But truly we teach nothing for their sakes, inasmuch as
they are not worthy of our doctrine, and are so punished of God
that they can never learn it, and bring forth any fruit thereby,
although they hear it ; therefore let us keep it, whereof they
take away nothing from us, but that they hear a vain noise and
sound of it.

Thus much for the first part of this sermon, in which Christ
teacheth by his own example, how every man ought to keep his
conscience free from all disputation of the law, and terror of the
wrath of Clod and sin : Now consequently I think it good dili
gently to consider this excellent parable of Christ, where he
saith, Luke xv. 4, " What man of you having an hundred
sheep, if he lose one of them, doth not leave the ninety and
nine in the wilderness, and go after that which is lost, until he
find it ? '' Christ is not only of a great mind, who will not
follow the words and mastership of them, but bringeth probable
causes of his greatness, with wisdom repelling their objections,

ON THE LOST SHEEP. 93

and stopping their mouths, so that they cannot murmur against
him. Moreover, he convinceth them by their own examples
and deeds, and concludeth, that they ought for good cause to
be utterly ashamed, being bold to speak unto him, and repre
hend that in him, in so great a matter, which they themselves
do in a much less ; for by what means could he more readily
answer them, than if he should say, Well you, O excellent
and most wise masters, command this thing, and teach me to
drive away and alienate from me miserable sinners, which long
after me, and come to hear me ; there is nothing that you
yourselves do not for one lost sheep, who, leaving ninety and
nine in the wilderness, (that is, in the field and at the fold,) run
to seek that which is lost, neither do ye leave off seeking, until
ye have found it, and brought it home ? And you count it to be
well done, for which if any should find fault with you, without
doubt ye would reprove him as mad and beside himself. And
should not I, as a Saviour of souls, do likewise with men, as
you do with a lost sheep ? Seeing there is no comparison even
of one soul to all the creatures living and breathing in the earth.
Why therefore are you not utterly ashamed of your doings, pre
suming to reprehend me in this work, which you yourselves are
forced to commend ? Wherefore if ye reprove and find fault
with me, you yourselves are first to be reproved and found fault
with. This is rightly to have answered, and with honour to
have stopped the mouths of these fault finders, the causes being
sufficiently shewed, why they ought not here to find fault with
or controul him. They have well yielded unto him with shame,
as it is meet, and have gained nothing by their mastership than
utter shame and ignominy ; for it is a shame for such masters,
and an exceeding great abomination, that they stick not to arro
gate so much upon themselves, as to teach that man and admo
nish him of his duty, who of God is appointed a master over all.
But it ought so to fall out, that he which will rule and judge
a Christian by his mastership, and endeavoureth to bring him
from his baptism and the article of Christ, to be ruled by his
wisdom or law, doth not only become a fool, but is also the
author of extreme abomination and homicide ; for he worketh
shame to the temple and sanctuary of God, and with devilish
rashness invadeth his kingdom, where he alone with the Holy
Ghost must reign. Wherefore he \vell deserveth, that God
bring him to shame and ignominy before the whole world, see
ing that he taketh to himself mastership in that place, where

Q4 ON THE LOST SITF.EP.

only Christ ought to be master,, and not unworthily to his great
evil he kicketh against the goad. Wherefore it is not good to
jest with Christians, for they are saints, and let him that is
vise not he too busy with that man, whose name is Christ, for
he cannot get gain thereby, for Christ is most impatient of all
their mastership and doctrine : so also a Christian must by no
means suffer them, for if he suft'er them, giving place to such
suggestions, to wit, thou oughtest to have done this or that,
or as yet thou oughtest to do it, then is his case become exceed
ing ill, inasmuch as he hath fallen from Christ. Therefore we
must endeavour to hold Christ fast, having no regard, although
all the world should teach us ; for if we shall abide with him,
and hold the true understanding of the article concerning him,
we shall easily overcome all such masters and teachers ; for
this Christ will be free from all mastership, contending to be the
only master and controller of all men, that either in favour
they may reverently acknowledge him for their Lord and Master,
and themselves for fools, or in fury and indignation, being
subject to the reproach of all men, may utterly perish.

But I have said before, that the present doctrine for the ex
ceeding goodness, sweetness, and consolation thereof, is not to
be set forth to the rude, blockish, and unruly common sort, to
whom we do not preach it, but to those only, which strive with
terror and anguish of conscience, or stand in peril and danger
of death, and dispute with the devil concerning their sins com
mitted, whereby he would drive them into despair. Before
these this amiable image is to be set, by which they may re
ceive comfort and cheerfulness of mind ; as for others which
live with a secure mind, and little know what anguish and
spiritual sorrow is, they are to be led to Moses to the tormentor.
This is an image most pleasant and amiable, and more arti
ficially painted, than any Apelles is able to paint with his pencil,
neither doth any man excel in such eloquence of speech, that
he is able sufficiently to declare and comprehend it in words.
\\ herefore it is to be apprehended in the heart by faith ; never
theless we must speak something of it. that we may give cause
and occasion to others to think and consider more earnestly
thereof.

I also, saith he, have an hundred sheep, that is, that little
flock of all Christendom, of which number one is lost, and fallen
from the communion of Christians : Now dost thou require to
know the affection of my mind ? Then must thou bestow thy

ON THE LOST SHEEP. 95

diligence, to paint out well and artfully both the shepherd and
the lost sheep ; for that shepherd which is but a man, and
guideth the flock, which is created to be slain, hath great re
gard to preserve it in safety, and is not a little careful how he
may find the sheep when it is lost,, and bring it home again ;
and with no less desire the sheep longeth after the shepherd ;
whom if it understand to be his own shepherd (as by nature it
doth) it feareth him not, but runneth unto him with great con
fidence, and being full of good hope, goe^h before him ; yea, as
soon as ever it heareth his voice, it answereth by bleating. On
the other side also, the shepherd hath great care and desire to
find again the lost sheep which hath strayed from him ; both
he himself seeketh, and sendeth forth servants to seek, where
soever he thinketh it is strayed, neither doth he leave seeking,
until, having found it, he hath brought it home • for he is not
ignorant how miserable a living creature a solitary sheep is,,
whose life consisteth wholly in the help and safe keeping of the
shepherd, inasmuch as it cannot help itself, but being destitute
of a shepherd, perisheth. Moreover it is also fearful and ready
to go astray, and as soon as it hath wandered out of the way,
and from the shepherd, forthwith cometh into peril of life, and
cannot tarry, although it cometh to another flock, and a strange
shepherd calleth it, it goeth on through thorny and sedgy places,
through waters and fens, until it come in danger of the wolf, or
by some other mischief utterly perisheth ; and although it be
brought into by-ways and deserts, and is now thought to be
lost, notwithstanding it hath this hope, as much as nature hath
put into it, that if it might hear his shepherd it should exceed
ingly rejoice, being delivered from all evil. Moreover, neither
doth the shepherd therefore seek it, that when he hath found it
he may wrathfully fight with it, or handle it ill for that it hath
gone astray, or cast it to the wolf to be torn to pieces • but all
his care and thought is, that he may most gently allure it to
himself, and deal with it most lovingly, viz., lay it on his shoul
ders and carry it, until he hath brought it unto the rest of the
flock.

This is that picture, resembled in this simple creature, where
by Christ shews us, what affection of mind he bears towards us,
and also what we ought to promise ourselves concerning him ;
for since this is manifestly true in nature, the same is much
more true in the kingdom of Christ, which is the kingdom of
grace, love, and consolation. Therefore see that thou also set

()G ON Til P. LOST SHEEP.

before thyself the sheep pertaining to this shepherd, then shalt
thou truly understand how much greater and earnest care he
hath taken to preserve it, with how great study and diligence,
from the heart, he is careful for it, that he may find it and bring
it home again ; for he will have his marvellous and continual
kindness, and the unspeakable flames of his most fervent love
to be shewed, or rather poured forth upon miserable, fearful,
and trembling consciences, which unfeignedly lament their sins,
and desire to be delivered from them, and such are his true
sheep; for with a man that hath lost his shepherd, and heareth
him not, the case standeth as with the lost sheep, which being
estranged from its shepherd, strayeth more and more from him.
And although it be called by the voices of others, and runneth
unto them, thinking that it shall find its own shepherd, yet it
findeth him not; it runneth from corner to corner, straying up
and down, and wamlereth further out of the way ; neither is it
succoured with any comfort or help, before it hear the voice of
the true shepherd : \Ve learn this to be true by daily experience,
and every man tryeth it in his own heart ; for the gospel of
Christ being taken away, or not exercised, some false master,
or author of some sect, in another place some fantastical IVllow
thrusteth in himself, one perverteth the supper of the Lord,
the other baptism, one teachelh this, the other that, of a singu
lar holiness of life, both which allureth to himself the miserable
and straying sheep, and sheweth himself so, as though he \vere
the true shepherd. ]Jnt by the means of these the sheep is
entangled only with greater errors, nnlil it wandereth altogether
out of the way : to these cometh the devil also with his cogita
tions, which he craftily putteth into the heart. Alas ! if tho'.i
had done this or that, r>r had not done, £c., with all which he
practiseth nothing else, but that he may make it fall into great
errors, that it may not know where to abide ; and this truly
falleth out, Christ being removed out of sight, and the article
of him being extinguished : whatsoever shall be taught, coun
selled, and showed, by what means soever, all things neverthe
less become worse and draw near unto destruction, unless the
true shepherd come with his voice, and call back and bring
again the straying sheep.

Hence it appears that it is exceeding necessary and conve
nient, that we learn to know Christ well, that we do not behold
him as a cruel tyrant or an angry judge, (as the preachers
hitherto have set him forth to the people, and the devil himself

ON THE LOST SHEEP. 97

showeth him to the hearts of men no otherwise to be thought
upon and considered,) who hath drawn his sword already against
us : but as the sheep doth naturally look on the shepherd^ not
as on him of whom it shall be terrified, chased, and slain, but
as soon as it beholdeth him is cheered and put in hope of
help, and is no more in fear or solitariness, but forthwith goeth
to him with all boldness ; so also when we desire to conceive a
trust and hope of help, and to be strengthened and eased with
comfort, then the voice of our shepherd, that is of Christ^
must be known and learned well of us, all voices of other shep
herds not regarded which draw us only into errors, and toss us
up and down, and that only article must be heard and compre
hended in mind, which Christ so lovingly and comfortably
painteth in our heart, as by any means it can be painted, that I
may with all confidence and boldness say, the Lord Jesus Christ
is my shepherd, and I, alas ! the lost sheep, which hath strayed
in the desert, but am troubled with anguish of mind for my
wretched life, desiring, with most fervent affection, to have
God favourable unto me, and peace in my conscience ; but
truly I understand he is no less desirous of me than I am of
him ; I labour to come unto him, and he is careful and desirous
that he may bring me unto himself.

If we were certainly thus persuaded of his affection toward us,
and did grave in our mind that it so greatly desircth after us,
and is so sweetly poured forth upon us, it cannot he, that we
should abhor and fear him, but we should with a cheerful mind
run unto him, and tarry only with him, abiding to hear the doc
trine or voice of no other ; for the doctrine of another coming
between, either of Moses or of any other whatsoever, doth no
thing but disquiet the conscience, so that it cannot find any
peace or quietness. Therefore Christ saith, Matt. xi. 28, " Come
unto me all ye that labour, and are heavy laden, and I will give
you rest. Take my yoke upon you, and learn of me, for I am
meek and lowly in heart : and ye shall find rest unto your souls,
&c." As though he said, Run and seek in what places soever
ye will, hear and learn whatsoever can be preached unto you,
yet shall ye find no quietness of heart, ye shall find no peace
but in me alone.

We will easily permit good works to be preached, a righteous
life to be taught, the ten commandments to be delivered by in
struction, and all things else which serve to the amendment of
life^ but so far only, as they are taught to the unruly and un-

ii

98 ON THE LOST SHEEP.

tractable common sort, also to force and bridle the wantonness
of our old Adam. But they which preach to the conscience
wrapped in anguishes and terrors because of sin, ought to
preach no other words than of Christ. For this is that lorst and
miserable sheep, of whom no other master is to be borne with,
but that only shepherd Christ, who neither urgeth it with the
law, nor is eager upon it, but most sweetly and gently handleth
it, and laycth the miserable and Mnful sheep upon his shoulders,
doing that of his own accord which was to be done of the sheep,
as we shall hear by and by more at large : but surely in this
place the doctrine of both, or the voice of Moses and of Christ,
must be well discerned ; for Moses ought to have no entrance
to the lost sheep, no nor by any means is to be admitted to it,
although he preach best of all other: for if confounding these
we will comfort the troubled conscience by the law after this
sort; be of good cheer, for thou hast not committed homicide,
neither hast thou defiled thyself with adultery, neither hast thou
perpetrated any other heinous offence, or done it with a good
will, (Sec. This also is a comfort, but endureth a very small
time, neither can it sustain the assaults and violence of the
enemy, nor bringeth or containeth it any thing but confidence
of itself, wherewith the miserable sheep is nothing helped ; for
it remaineth as much wandering and lost as before, neither can
it help itself, or come to his own shepherd ; but if we will help
and succour it, we must show it the true shepherd, who cometh
to seek it, that having found it he may bring it home, and ex
hibit his voice unto it.

Hereby it may obtain true and effectual consolation,, and be
bold to answer Moses, and say, Now truly ] have not any
care either of thy comfort or terror, and if it please thee,
amplify my sins as much as possible thou canst, make me a
man-slayer and parricide, or the worst man of all men ; for now
1 will neither hear thee with an astonished mind, nor follow
thee : but that is the sum of my comfort and salvation, I con
fidently trust, that 1 have such a shepherd as seeketh me of his
own accord, and having laid me on his shoulders carrieth me.
Let us enter into dispute hereof if thou art so disposed, not
how righteous or unrighteous 1 am, but how I have come unto
Christ; wherefore we must always preach according to the
capacity and quality of the hearers ; for I have said that this
doctrine is not fit for a blockish and untractable man. As it is
not meet that a laborious thresher should be fed with delicates,

ON THE LOST SHEEP. 99

wherewith the sick are to be strengthened and refreshed, but
the hireling is to be fed with brown bread and cheese and with
water j the other dainty meats and easy of digestion thou must
reserve for the sick or children, which are able to digest no
gross meat ; so in this thing also thou must observe the same
difference, that thou rightly distribute these things, and give
every one his portion as a prudent householder. For thou must
keep the doctrine of Moses and of the law, until thou light
upon unruly, hardened, and untractable men, which lead their
life securely and without fear. Set before these only strong
and common meats of threshers to be eaten, that is, offer angry
Moses unto them to be heard, who lightncth and thundereth
from Mount Sinai, who terrifieth the people of Israel, bringeth
them into the desert, and drowneth King Pharaoh in the Red
Sea ; but when thou shalt light upon troubled hearts, and weak
and afflicted consciences, which are now become lost sheep,
then speak not a word concerning Moses and all the works of God
done in the law, but let thy talk be only of the works done by
Christ in the time of grace, and well and diligently repeat to the
miserable conscience, how he sheweth himself toward the lost
sheep, viz., that he is the gentle and good shepherd, which is ex
ceeding careful for the lost sheep, so that leaving all the rest, he
travelleth to find that one, and to bring it again into the way,
neither doth he leave off till he hath brought it home ; for it is
a great grief unto him, that any man should be in sin, and there
fore be troubled and fear, neither would he that any should re
main therein, and so perish ; wherefore he doth most lovingly
allure and provoke thee by his sweet gospel to come unto him,
and suffer thyself to be laid upon his shoulders and carried, and
to be called his well-beloved sheep.

As for them that live securely and pleasantly, and have no
regard whether God be angry or pleased, they are not to be
called lost sheep, but rather wild goats, which suffer not them
selves either to be fed or ruled : but he, to whom his sins are
a burthen, and who fighteth in the fight of faith, where he is
not in danger to lose Moses, but Christ himself, and the prin
cipal article, that is, where the conscience is in anguish and
fear, whether it hath God gentle and favourable, this is that
very man, who with groaning and sighs seeketh out and crieth
for his shepherd, and desireth to be helped, as David doth,
Psalm cxix. 176, " I have gone astray like a lost sheep, seek
thy servant," &c. In the mouth of these this sugar and these

H 2

100 ON THE LOST SHEET.

pleasant delicatcs have a good taste, with which the heart is re
freshed, that it fall not into despair, but being again recreated
with such a consolation, is lifted up not by Moses but by
Christ; not that it hath Moses a friend or is able to pacify him,
but because it hath God favourable through Christ, whereso
ever Moses remaineth with his comfort ; although it be very
well, as also it is meet, that we do not contrary, to the law,
that we steal not, that we commit not homicide, or otherwise
do injury and hurt to our neighbour : howbeit that is not the
right comfort of the heart, but only a momentary tickling of
the outer skin, not during and piercing ; for the devil coming
and setting upon the heart, all comfort is utterly taken away.
And although in some point thou hast done well and rightly,
he nevertheless again bringeth ten-fold more, wherein thou
hast done amiss, yea, even in the most pure works he can find
much impurity, and turn all into sin ; wherefore we must in no
wise trust unto such comfort, but mii^t rather refuse it and
say, whether J be good or evii at this present 1 do not dis
pute, but will reserve it rather unto that place, where it shall be
taught and intreated concerning works ; but in this circle
wherein 1 now stand, there is no place to intreat of works and
integrity of life, but of Christ and his works, which he doth
towards me a lost sheep. \\ herefore if thou demand whether
I be good or honest, 1 answer plainly, no ; but if thou demand
whether Christ be good and righteous, that undoubtedly 1 am
able to confirm, and him i set for my goodness and righteous
ness, unto whom also alone I courageously appeal. For in his
name I am baptised, of which thing 1 have a seal and testimony,
vi/., that 1 am his sheep, and that he is that good shepherd,
seeking his lost sheep, and dealing with me without all law,
exacting nothing of me, neither as Moses nrgeth, troubleth and
and forceth me, but sheweth unto me his mere and sweet
grace, while he submitteth himself to me, and layeth me on his
shoulders, and carrieth me ; why therefore should 1 fear the
thunderings of Moses and of the devil, whenas I rest in his
safe custody, which hath given unto me his righteousness and
all other things, which holdeth and carrieth me, so that there
is now no more danger lest I perish, I remaining a sheep and
denying not my shepherd, but reposing myself wholly in him ?
thus hast thou Christ most lovingly set forth unto thee ; now
only faith is required, whereof there is great need ; for this
doctrine is excellent, and replenished with most sweet comfort,

ON THE LOST SHEEP. 101

but this is wanting that the use thereof is not felt, where it
ought to he felt ; for when the sheep go astray, that is, when
a man feeling himself grieved with his sins, and cannot tell
where to abide, and is cast of the devil into a great fear of
mind, then he always runneth unto the contrary, neither can he
comprehend, or conceive in mind, that this is true, all things
falling out of his mind which he heard here, because of the
present feeling and fear. For the devil hath blinded his eyes,
neither can he perceive any thing else but the wrath and in
dignation of God. Wherewith his heart is so burdened, that
he is not able to raise up himself in mind, and to turn his eyes
any other where : nay, he lieth so drowned in it, that Christ
appeareth no otherwise unto him but as an angry judge, as he
hath hitherto been painted out, and is so beaten into the hearts
of all by the wicked Papists, sitting on the rainbow, with a
sword coming out of his mouth.

For this is one of the most deceitful crafts of the devil, yea,
and of his mischiefs which he practiseth against the miserable
sheep, to blind his eyes, that he may not know any more his
own shepherd, and under a pretence of Christ to lead a man to
Moses, disputing as much of Christ, as lie had accustomed to
do before of Moses. Wherefore we have need of a strong and
firm faith, that we may believe these things to be true, when a
man himself must dispute even against himself ; for the sense
is vehement of itself, whereunto the devil also cometh marvel
lously amplifying sin and terror, the greatness and anguish
whereof is able to consume, even the marrow in the bones, yea,
and the heart in the body. It cannot therefore be perfectly
learned so soon as some think. In prosperity it is easily be
lieved that Christ is sweet and amiable, but anguish and terror
coming upon and overwhelming the mind, man is blind, and
without good understanding, and will judge only according to
the sense and understanding of his own heart, which he fol-
loweth and confirmeth himself in his own error ; for he is taken
therein, and can think no otherwise, but that it is true, never
theless it is not so. Now it were a point of this art, for a man
thus to say unto his heart, If thou confess thyself to be a lost
sheep, thou sayest right ; but that thou wilt therefore run from
Christ, and so think of him in thy mind, as though he were a
man, which would chase and terrify thee, it is a suggestion and
temptation of the devil ; for if thou didst rightly consider him,
and confess him as thy true shepherd, then wouldst thou not
fly from his sight, neither wouldst conceive terror in thy mind,

102 ON THE LOST SHEKP.

but with all cheerfulness and boldness wouldst run unto him ;
for surely he is not therefore ready at hand that he may condemn
thee, but lie comelh to thee, seeking thce, that having laid thee
on his shoulders he may carry thee, and exempt and deliver
thee from sins, errors, the devil, and his power, yea, and from
all peril. Thou perceivest then-fore that thou art a sinner, and
hast deserved indignation, so much more earnestly is that shep
herd to be sought and called for of thee, that he may deliver
thee from it ; of whom consider no otherwise in thy mind, than
the sheep doth of his own shepherd, whom it cannot fear, but
seeing and hearing him becometh glad and cheerful, although it
hath run from him, so that for this deed it hath a suflicient
cause to fear : the whole matter therefore consisteth only in
this, that thou do perfectly Irani Christ aright, and consider
him according to the word of dod, and not according to the
proper cogitations of thy mind, and thine own senses; for the
cogitations of men are false and lying, but his words are true
and cannot deceive : wherefore the word alone is to be engraven
in our heart, and we must cleave unto it with a constant mind,
whereby we may reprove our own heart of lying ; for it alone
must be true, and all things else that are contrary to it, false
and vain.

But truly this is an art, whereof I am ignorant, but much
more those other light spirits, who boast many things of it, as
they that know all things when they have once heard any thing
thereof, and nevertheless they do not perceive or try so much as
any whit of it : for it is an easy thing to speak and preach of it,
but how hard a thing it is to prove it indeed, they only have
experience, who earnestly make trial thereof.

This is a most amiable demonstration of our Christ, described
by himself in this gospel, wherein he hath most abundantly
poured forth the flames of his most fervent heart and affection
toward us, shewing that he hath exceeding great care and re
gard to recover his sheep, which alone leaving ninety and nine,
he seeketh and enquireth diligently for, not to terrify it and
beat it, but that he may help it, and having found it, may bring
it home, and with his loving and sweet voice and speaking unto
it, may cheer it, being miserable and afflicted in conscience. By
all which thou seest, how acceptable a thing thou shalt do unto
him, if thou trust and cleave unto him with thy w^hole heart,
and promise to thyself from him all goodness and love.
Secondly, thou plainly seest this also, how by all manner of
outward signs and means, he poureth forth his joy and unspeak-

ON THE LOST SHEEP. 103

able goodness, and also having found his sheep how loving he
sheweth himself, for surely he dealeth not with it by any law,
as by his right he might deal, and drive it before him as he
doth the rest, or suffer it to go by him : but he doth none of
these, but layeth it upon his shoulders, and all the journey
carrieth it through the desert, taking all the labour and trouble
upon himself, that at the least wise the sheep may rest. Neither
doth he it grudgingly, but willingly, for he is full of joy for his
sheep recovered.

Now mark this also, how well it goeth with the sheep, with
how great quietness and ease it lieth on the shepherd's shoul
ders, neither doth it unwillingly see itself resting so sweetly,
being delivered from the difficulty of the journey, as also void
of all fear both of dogs and wolves, that is, of all errors and
lies, yea, and of all perils and mischiefs : and this surely de-
serveth to be called a very pleasant picture, exceeding amiable
and comfortable to be looked upon. No otherwise doth our
Lord Jesus Christ deal with us, while he delivereth us, which
he hath once clone corporally, by his passion and death, but
now doth often the same by his power, and spiritually by the
preaching of his word. Wherefore he layeth us upon his
shoulders, carrieth and defendeth us, so that we are safe from all
perils of death and the devil, which although they terrify us,
and shew themselves so, as though they would devour us, yet
prevail they nothing ; for whereas we are carried, it is a safe
guard unto us, and the same exempteth us from all dangers,
and putteth away all fear ; as the sheep lying upon the shep
herd's shoulders, is little careful, though the dogs bark, and the
wolf craftily goeth up and down, but rather hanging down the
head, is quiet and sleepeth soundly ; so we also, if we stand and
abide unmoveable in this article, I believe in Jesus Christ our
Lord, who suffered, died, rose again for us, &c., there is no
cause why we should be careful lest we perish, or be devoured
of the devil, though he open his jaws never so wide ; for we are
not then in our own way, neither walk we upon our own feet,
but we hang upon the neck of our shepherd, and lie upon his
own shoulders, where we are safe enough.

For sin, death, and hell, although indeed they be terrible, yet
dare they not set upon him, otherwise if it were not for this, we
should be miserable sheep, which should forthwith be brought
into a lamentable and wretched case. For even as a sheep can
not take heed and foresee to itself, that it stray not out of
the way, unless it be led of the shepherd, and when it hath

104 ON THE LOST SHEEP.

strayed and is lost, cannot by itself come again to the shepherd,
but must, be sought and inquired for of him, until he hath found
it, and so must be laid upon his shoulders, and brought home
again, lest that it be again frayed and chased from him, or
catched of the wolf and rent in pieces ; so we also ourselves can
profit ourselves neither by help nor counsel, that we might
obtain peace and quietness of conscience, and escape out of
the hands of the devil, death, and hell, except Christ himself
repeat his word unto us, and call us again unto him ; and
although we come unto him, and no\v stand in faith, yet it is
not in our power to keep ourselves therein, or to stand by our
own strength, unless he often by the power of his word, hold,
lift up, and carry us, for the devil always imagineth and pur-
poselh deceit and destruction towards us, going about like a
roaring lion, seeking whom he may devour, as St. Peter wit-
nesseth. Here is no place to boast of free-will, or of our own
strength, which is none, neither in beginning any thing, neither
in going forward, much less in persevering or continuing in it,
but Christ our shepherd alone doth all things. But we are
sure that while we lie upon the shoulders of Christ, we shall
remain safe from all terror and distress; for he will not su (Tor
us to be plucked or taken from his neck, neither will he him
self cast us olT, being so glad and joyful, that he. hath found his
lost sheep, and brought it again to the rest of the flock ; and in
fine here is no terror or trouble, but mere life and grace, where
by he handleth bis sheep most lovingly and gently.

But on the contrary, Moses, not as a shepherd of miserable
and weak sheep, but as a master of stronger cattle, drivcth his
herds with a stafl' and rod, three days' journey through the de
sert, until they be tired and weary with walking; of this shep
herd those hardened and wild ones are to be tamed and bridled;
and we also, when we shall be under Moses, to wit, according
to the flesh and the outward life, must go, and do that which the
law rcquireth. But in that we are, and are called Christians,
we must by no moans suffer, that any work be laid upon us or
exacted of us, but must give ourselves only to Christ, to be
carried and gently lifted up, not upon horses and chariots, but
even upon his own shoulders ; which cometh to pass, when he
suffereth the word to be preached unto us, and we believe the
same, that he died for us, and on the cross he bore our sins in
his own body, that lie hath overthrown the devil, death, and sin,
and put them under his feet, and hath made and opened unto us
entrance to eternal life. We must not have respect to our own

ON THE LOST SIIEE?. 105

life, how righteous and strong we are, but we must study upon
this one thing, that we may rest, lying upon his shoulders : in
this circle we must have no care of sin, death, life, or pensive-
ness, inasmuch as we have all things to the full in Christ, who
heareth and keepeth us. Now he is not content that with such
great travail he seeketh his sheep, and having found it he carrieth
it with incredible joy, he maketh festival days, and exceedingly
rejoiceth, calling together his neighbours and friends, that they
may rejoice with him ; yea, he affirmeth, that God also in heaven
with the whole heavenly host, do rejoice over one sinner that
repenteth. In which words he sheweth who he is, which de-
serveth to be called the lost sheep, namely, such a sinner, as
being led by repentance of his former life, most fervently desir
ing to be delivered from sins, and earnestly endeavouring to
come unto Christ; such a one hath a miserable and troubled,
yea, a contrite and humbled heart, and an afflicted conscience,
the devil by all means fighteth against, and presseth it, that it
is almost overcome with distresses, &c., but Christ assisteth
and comforteth him, for he seeketh no sheep but that which is
lost, and cannot help itself. Can Christ be preached with greater
gentleness, or more effectual consolation of words ; or what
should he do more to cheer the mind of a sinner, and confirm in
him a sure confidence towards himself? We see him set forth
by himself to us miserable sinners, as a most loving shepherd,
who most sorrowfully seeketh his sheep being lost, and most
joyfully bringeth them again, being found, and taketh so great
joy, that with him all the angels and saints rejoice over us.

Now he that firmly believeth these things would, without
doubt, through Christ receive true comfort and joy; as here he
hath a certain promise, that if he surely cleave unto Christ, and
rest upon his shoulders, he shall be an acceptable and welcome
guest in the kingdom of heaven, and shall be received with
exceeding great joy. But we being troubled with sorrow and
anguish of conscience, have a far different feeling and affection,
when the heart thinks that all the angels stand behind us with
drawn swords, which so troubles us, that we can conceive no
cheerfulness of mind, neither of God, nor of the angels ; and
there are some which can behold no creature with a glad mind,
fearing the beholding of the sun, yea, being sore afraid at the
noise of a leaf; all which proceed from hence, they trouble and
vex themselves with their own thoughts, out of which they would
willingly wrestle, sparing no labour, that they might feel that

106 ON THE LOST SHEEP.

uprightness and integrity, which would he void of fear ; but if
thou he desirous to conceive true comfort and joy in thy heart,
then see that thou diligently and well print this amiable image
of the most loving shepherd, and the word of the gospel, and
seek it where it is to he sought, that is in Christ, and no where
else ; for in this man thou shalt find all things, so that thou
abide in him, and rest upon Ins shoulders ; but whatsoever com
fort can be obtained without him, it cometh not from the heart,
although thou call the help of all creatures, and shouldest also
partake of the pleasure and joy of the whole world.

SKHMON IX.

OF THE AVOMAX OF CANAAN.

Matthew xv. 21 — 2S. Tltcu ,/rw.v irc/tf t hence, and departed
into the coasts of Tyre and Sir/on, or.

IN this text is set forth unto us an example of a constant and
stedfast faith; for this woman did so persevere, that she over
came three most sharp conflicts, and notably teacheth us what
is the quality and proper virtue of a true and right faith, which
indeed is a certain trust, and most deeply settled in the mind of
the divine goodness and grace, known and made manifest by the
word of (iod. For Mark mentioneth that she heard the report
of Jesus, without doubt, good and joyful, that he is a bountiful
man, and marvellous ready to help every one ; that report was
good tidings, and the word of grace unto her, whereupon this
her faith did begin ; for unless she had believed that she might
be made partaker of Christ's goodness, she would not have fol
lowed him, or cried after him, which is what we have often ad
monished, and which \vc are taught, Rom. x. 17, " Faith cometh
by hearing." Wherefore the word ought always to go before,
and give the beginning of salvation ; but how came it to pass,
whereas many others heard the same report of our Saviour
Jesus, yet they followed him not, but quite despised that report?
I answer, they that are not sick, as they have no need of the
physician, so neither are they desirous of him. J3ut this woman
was afflicted and felt her necessity ; that report was so joyful
unto her, that she being stirred up thereby, did follow Christ,

OF THE WOMAN OF CANAAN. 107

running after such a pleasant Saviour, Cant. i. ' Wherefore
Moses must always go before ; who may teach us to feel sin,
whereby grace may be wished for and desired of us ; it is vain
therefore, although Christ be preached to be loving, and to be
desired and longed for, if a man be not before humbled through
knowledge of himself, and made desirous of Christ, accord
ing to the song of Mary. The Lord " hath filled the hungry
with good things, and the rich he hath sent empty away,"
Luke i. 53.

Now all these things are written for the consolation and lift
ing up of them which be miserable, poor, needy, and oppressed
with sin, that they may know to whom they may flee in all
distresses, and where they may seek for help and safety : But
see how Christ urgeth and inflameth faith in them that be is,
whereby they may become stronger and more confirmed. First,
this woman being encouraged with that alluring faith of him,
goeth after him and crieth for help, not doubting but she should
find him to be such an one as she had heard him reported to be,
and that she should forthwith intreat him for the recovery of her
daughter. Christ in all respects sheweth himself unto her so,
as though he would deceive all her trust, and make his report
false, so that she might think with herself, Is this that man
which is so bountiful, and ready to help all ? Doth he so fulfil
the most commendable report which goeth of him ? Where doth
there appear any thing like those things which men have told
me of him ? They were deceived themselves, and deceived me
also. He sheweth himself an enemy rather than a friend ; why
doth he not so much as speak a word, and friendly deny me
help, if I be unworthy thereof ? He holdeth his peace, and vouch-
safeth not to speak a word, neither offereth his help ; here surely
Christ gave a grievous blow to the mind of the woman ; so it is
an incomparable torment to them that believe, being in distress,
when God sheweth himself such an one at their prayers, like
unto one that is angry, and whom they pray unto in vain, hiding
so deeply his grace, that they now perceive nothing else, but
that he will not perform those things which he hath promised,
and that so he will shew his own words to be false. This truly
happened to the Israelites at the Red Sea, and to many other ex
cellent holy men ; but what doth the woman ? She removeth out
of her sight and mind that Christ sheweth himself so ungentle
and hard to be intreated, she being constant and not moved
hereat, persevereth in the trust of his goodness, whereof she had
heard, and which she had conceived in her mind,, suffering her-

108 OF THE WOMAN OF CAN A AX.

self in no wise to bo turned from it ; so also must we do : we
must trust unto the word alone, although God himself, and all
creatures, pretended otherwise than the word preaeheth.

But this is most hard to nature and reason, to be so utterly
destitute, and to depend on the word of God, without any feel
ing of comfort, even when a man feeleth and trieth all things to
be contrary ; God give unto us sueh a mind and faith, that we
may so do, especially at the point of death, and in extreme ne
cessities. Secondly, as the cry and faith of this woman seemetb
to have suffered repulse, the disciples come with their faith,
doubting not but that they shall inlreat the Lord; but when
they think they shall make him more easy to be intrcated, they
find him to bo much more hard, repelling, as it appeared, and as
they thought, the faith and prayers both, of the woman and also
of themselves. Neither doth Christ hold his peace, and leave
them in doubt, as before, but he seemeth plainly to deny that
which they ask, saying, " I am not sent but to the lost sheep of
the house of Israel;" this stroke is much more grievous than
the former, where not only the person is repelled, but all hope
is cut oil', namely, the comfort of the intercession of all other
Saints and Elect ; for it is almost the last refuge to them that
sulfer distress and feel the indignation of God, to get themselves
to good godly and holy men, seeking for comfort and help, and
as charity recjuircth, they find them ready and willing, but even
they also some time do in vain ask help and succour, for neither
arc1 they heard, so the case of them in distress becomes worse
and more lamentable ; so the afflicted and desolate may truly
object unto Christ those words, wherein he hath promised that
he will hear his Saints : " if two of you shall agree on earth, as
touching any thing that they shall ask, it shall be done for them
of my Father which is in heaven/' Matt, xviii. 19. Again,
" whatsoever ye shall ask in prayer, believing, ye shall receive,"
Matt. xxi. 22, and many such like ; but if to him that objectcth
these things, and asketh him how he can go from his words and
promises, he answereth thus, I go not from my promises,
I have not promised that I will hear all prayers, but the
prayers of them that be mine, which are of the house of
Israel, not of all whosoever. What thinkest thou, having taken
such a repulse? Such an answer is like a flash of lightning,
wherewith the heart and all trust is severed and broken in a
thousand pieces : For what trust can there be left, when he
heareth that that doth not pertain unto him, which because of
the word of God he trusted to have obtained,, but unto others,

OF THE WOMAN OF CANAAN. 109

Here not so much as a word can be left if one do according
as he feeleth. But what doth this woman ? She doth not so
fall from hope, she still sticketh to the words which she had
heard of Christ, although he went about, by this repulse, to wrest
them out of her heart, she suffereth not herself to be frayed
away, neither with his silence, neither with the hard answer, she
continueth steadfastly in a sure confidence, believing that under
this difficulty which Christ did pretend, that grace was as yet
hidden and laid up for her, which she had heard reported of
him, she cannot be brought as yet to judge Christ, not to be
bountiful and gracious, and that he can deny the help which she
desireth. This was to persevere strongly in faith ; she followeth
Jesus even into the house, as St. Mark writeth, she is instant
upon him, falleth down before him, and saith, " Lord help me."
Here the Lord giveth a deadly and the last blow, saying unto
her face, that she is a dog, and unworthy to be partaker of the
bread of the children. What can she answer ? For he seemed
to signify in these words, that she is of the number of the
damned, which can look for no part with the elect ; this word
seemeth eternal, and that cannot be gainsaid; for he which doth
not pertain to the company of the elect by the ordinance of God,
what may he hope to be left for him ? This woman is not yet
discouraged and past hope, but yieldeth to this judgment of the
Lord, she confessed.! of her own accord, that she is a dog, neither
desireth she any thing but that which is wont to be given to
dogs, namely, the crumbs which falleth from their master's table.
She seems to have used great cunning: she takes Christ in his
own words ; he had made her like unto a dog, she acknow
ledged! it, and desireth that he will only suffer her to be a dog,
according to his own saying ; what should he here do ? How
should he escape ? He was now taken : for the crumbs under
the table are granted to the dogs, to whom they are said to be
due ; here therefore Christ being overcome opens himself wholly,
and granted! the desires of the woman, and showeth that she is
not a dog, but a true Israelite.

These things are written for the instruction and comfort of
us, whereby we ought to learn, how deeply sometimes Christ
hideth his grace from us, and how we must not judge of God,
according to our own sense and opinion, but only according to
his words ; for we see here that although Christ showeth him
self very hard to this woman, yet he did not plainly deny to
help her; but whatsoever he answered, howsoever it seemed a

HO OF THK WOMAN OF CANAAN.

denial, yet it was not a denial, but left in doubt, leaving art
entrance for faith, although but small. For he saith not at her
first petition, 1 will not hear her, but he held his peace, neither
promising1 nor denying help. So to the second petition, which the
Apostles made, he did not say, she is not of the house of Israel;
I cannot therefore perform that which she desireth, but he only
saith, u I am not sent, but unto the lost sheep of the house of
Israel;" leaving all things in doubt, between a plain grant and
denial ; so when she had the third time desired him, he saith
not, Thou art a dog, get thee hence, the bread of the children
is not due unto thee, but he saith, " It is not meet to take the
children's bread," &c., again leaving in doubt whether she was
a dog or no ; nevertheless all these sayings seem outwardly
rather a denial of help than room to hope, but in very deed they
did contain in them rather a promise and hope, than a denial,
yea, there was nothing but a promise, though most deeply hid,
and altogether secret under that silence, and answers, although
they were hard, and a denial only sounded outwardly.

By these it is showed how our heart is wont to be affected in
temptation ; for according as that feeleth in temptation, so
Christ here behavcth himself ; it feeleth all things to be denied,
when it is far otherwise; wherefore it is requisite, that leaving
his own feeling, by a sure faith in the word oi (iod, it conceive
and hold fast the promise of help deeply hidden under the de
nial, and yield to the sentence of (iod towards us, as this woman
did, so shall we overcome and take the Lord in his words, that
he cannot but help us ; so that if we feel in our conscience at
any time God rebuking us, pronouncing us sinners, and un
worthy of the kingdom of heaven, then we feel as it were Hell,
and it seems unto us that we are past all hope and recovery for
ever : Then if we had the skill of this woman, that we could
take the Lord in his own judgment, and say, yea, Lord, I am.
a sinner, and altogether unworthy of thy grace, but thou hast
promised forgiveness to sinners, neither didst thou come to call
the righteous, but, as Paul saith, to save sinners, he truly should
bring to pass, that the Lord should be forced, even by his own
judgment, to have mercy upon him : So did Manasses, when,
being penitent, he prayed for pardon, as we read in his prayer :
he yielded to the judgment of God, acknowledging himself a
most grievous sinner, and so he bound God with his promise,
which had promised forgiveness of sin to sinners, not to the
righteous. The same also did David observe, Psalm li, 4.

OF THE WOMAN OF CANAAN. Hi

Cf Against thee, thee only, have I sinned, and clone this evil in
thy sight: that thou mightest he justified when tliou speakest,
and be clear when thou judgest/' For that purchases us dis
pleasure, that we disdain to suffer the judgment of the Lord,
and against our wills yield unto his sentence, when he pro-
nounceth us sinners ; such a hard thing is it to acknowledge
sins, and to embrace the judgment of God ; we all confess our
selves sinners in words, but as soon as the Lord speaketh in
our heart, and pronounceth us sinners, we do not abide by that
which before we confessed, we had rather be counted righteous
and free from that judgment. But it must needs be, if God
must be just in his words that thou be a sinner, then also mayest
thou use the right of sinners, which God himself hath given
unto them, namely, to pray with a sure expectation of forgive
ness of sins, then is it permitted unto thee, not only to feed
under the table of crumbs after the manner of dogs, but being
a child of the household, thou shalt sit at the very table, God
having now, how great soever he be, given unto thee according
to thy desire.

Here we have an historical exposition of this text, allegori-
cally ; for as it chanceth to this woman's daughter being sick,
for whom, through faith, she obtained health by a miracle, so
also it falleth out with us, when we are delivered from spiritual
sickness, to wit, sins, which truly are a most grievous and trou
blesome evil unto us ; for as she acknowledged herself a dog, so
must we acknowledge ourselves sinners and judged unto Hell,
the Lord pronouncing it, which if we can do as she did, we shall
be safe. We have already spoken elsewhere of other things
whereof there might be occasion to speak out of this text, as how
one may obtain grace and safety by the faith of another, as
here it fell out to the daughter of this woman ; this thing also
that Christ's disciples, and the woman, are here examples of
love, forasmuch as none of them pray for, seek or do those
things that are their own, but every one that which is another's,
is very manifest by itself, and easily acknowledged of every
one, especially seeing that we have so largely treated hereof in
another place.

112 OF SALVATION BY GRACED

SI'RMOX X.

OF SALVATION BY GRACE, WITHOUT WORKS.

Titus iii. 4 — 7- -Hut after that the kindness and love of God
our Saviour toward man appeared, fyc.

PAUL having willed before, that all should be put in mind to be
obedient to such as be in authority, and u ready to every good
work, to speak evil of no man, to be no brawlers, but gentle,
shewing all meekness unto all men," &c., these few words being
put between, that li we ourselves also were sometimes foolish,
disobedient, deceived, serving divers lusts and pleasures," &c.,
he added those words which we have already mentioned, as if he
should say, Wherefore should it grieve us to deserve so well of
all men, when God before hath dealt so bountifully, kindly, and
gently with us, with whom, in comparison we are less, and have
less of him deserved than any, being compared to us, can be, or
can deserve of us ? As Clod hath with exceeding bountifulncss
and kindness most gently behaved himself towards us, of his
mercy granting and giving unto us all things ; so ought we to
do all things with charity and good-will towards our neighbours,
although they have otherwise deserved, as we are like unto them,
subject to sin and evil desires. Here we see how the Apostle
will have us to be affected towards men : he will have us sub
ject to them that be in authority, kind unto others, and ready to
do well unto them with all gentleness, although they be evil,
blind, and in error, that we grudge not to bear these things, and
as much as lies in us, endeavour to do them good, taking all in
good part, considering that God hath so dealt with us, when we
were evil and wicked, like unto them.

This word, appeared, we have elsewhere declared to signify
the revelation of the gospel, whereby Christ appeared in the
world ; although the imskilfulness of ministers hath \vrested it
to the carnal nativity of Christ. He useth not here the word
grace which he used before, Tit. ii. 11, but instead thereof two
other words of great comfort, (kindness, and love toward man,)
which he attributeth to our God. The first is that kindness,
gentleness, and sweetness of condition, wherewith we are with
pleasure conversant, and greatly delighted in their company, so

WITHOUT WOHKS* 113

that they by their gentleness and kindness allure all men to love
them ; for such can suffer all without grief ; they contemn no
man ; they repel none from them with bitter and hard words ;
access unto them is not difficult, but they are so open and ready,
that every one dare resort unto them, and desire their help ; and
to conclude, they are such men as the gospel describes Christ
unto us, whom they declare to be gentle unto all, a despiser of
none, which denieth no benefit to any, pliant, prepared and ready
to do good to all.

So God also, by the gospel, is preached and offered unto us
wholly good, bountiful, and sweet, open to all, rejecting none,
bearing all our sins and offences, repelling no man with exces
sive severity ; for we read and hear nothing declared in the
gospel but mere grace and goodness, whereby he most mercifully
hears us, and most gently handles us, and not any man accord
ing to his deserts. This is the time of grace wherein it is
granted to all to go with great boldness unto the throne of grace,
as it is written, Heb. iv. 16, and Psalm xxxiv. 5, " They
looked unto him, and were lightened, and their faces were not
ashamed;" that is, he will not suffer you to pray and come in
vain, neither to return with confusion. The other word is
(ptXavStywnrla (Philanthropiii), love of men, as covetousness may
be called love of money, as David, 2 Sam. i. 26, calleth the
desire of women, the love of women ; and the philosophers call
certain living creatures philanthropy that is, loving toward men,
as are horses, dogs, dolphins ; for these creatures are by nature
delighted with man, they desire his company, and willingly serve
him as though they were moved with some reason and sense
of humanity. This name, and such love, the Apostle here attri-
buteth to our God, which Moses also did, Dent, xxxiii. 2, 3,
(: The Lord came from Sinai ; from his right hand went a fiery
law. Yea, he loved the people." The meaning of the Apostle is
this ; our God hath in the gospel shewed himself unto us, not only
bountiful, kind, gentle, and sweet, which can bear and will
receive all. but also he so loveth us, that of his own accord
he joineth himself unto us, seeketh to have to do with us,
voluntarily showeth and offereth his grace unto us, and most
gently embraceth as many as only do not refuse his grace and
love, and desire to draw nigh unto him. What should he do
more ? Who cannot see why wre count the gospel a preaching,
joyful, and full of all consolation of God in Christ ? For what

i

114 OF SALVATION BY GRACE,

can be spoken more lovingly and sweetly to a sinful and afflicted
conscience than these words ?

Now let no man restrain these two words (kindness and love
toward man) to the persons, for God is plainly without respect
of persons, bountiful to all, and a lover of all ; otherwise, if
we should here make a difference between men, we should ac
knowledge that something is received through our merits, and
not all things through his mercy: where it must be well marked,
that God is said to be a lover of men, not of this or that nature
only, not held with love of the person, and therefore these two,
kindness and love toward man, must be taken after a general
sort, that in all things the chief praise may be attributed to his
mercy, that no man trust in his own merits, neither be terrified
with sin, but altogether trust to his grace, which he voluntarily
offereth unto us, with so great kindness and love toward us ; for
if any respect of persons might be had here, it should surely be
had of them who are rich in the works of righteousness; but
Paul expressly rejecteth these, saying, " Not by works of
righteousness which we have done." How much less then shall
this love of our God toward men appear, because of any man's
wisdom, power, nobility, riches, or any such thing, when no
respect is had of works of righteousness? Great is the grace
of God toward us, which appeareth in the gospel, yea, and no
thing but grace, which admitteth no merit at all uf ours, utterly
taketh away all boasting and glorying, and setteth forth the glory
of God alone, who freely giveth it unto us, being unworthy. So
in this text these two, faith and love, are taught to receive bene
fits of God, and bestow them on our neighbours, which the
scripture doth very often repeat, so that even the doctrine of
salvation consisteth wholly in them, neither can one be sepa
rated from the other ; for he that doth not firmly trust in the
divine grace, cannot but be remiss, and slow to do well to his
neighbour, and so witness the faintness and weakness of his
faith, which is the fountain of all duties and benefits : on the
contrary, the stronger faith that one is endued with, so much
more dutifully, and with readier mind, he endeavoureth to de
serve well of his neighbours.

Therefore both doctrine and life, worthy of Christ, consist in
these two, faith and love ; whereby a man is made, as it were, a
mean between God and his neighbour, that he may receive of
God from above, and give to his neighbours beneath, and be as
it were a conduit through which the fountain of the divine good-

WITHOUT WORKS. 115

ness doth continually flow to his neighbours. And such men are
like unto God, which in Christ receive of God whatsoever he
hath, and do again by their good deeds declare themselves as it
were the gods of others, and fulfil the prophecy of the prophet,
Psalm Ixxxii. 6, "I have said, ye are gods ? and all of you are
children of the Most High/' We are children of the Most High
by faith, whereby of nothing we are made the heirs of God; and
\ve are gods by love, which maketh us beneficial to our neigh
bour; forasmuch as the nature of God is nothing but bountiful-
ness, and Paul saith, " the kindness and love of God toward
man," which he doth with incomparable plenty daily pour forth
upon every one, as we see.

We must only endeavour, that every one do nothing doubt
that these things are spoken to him, that the bountifulness and
love of God to man ward is revealed and offered to every one,
that by these words he may establish, exercise, and strengthen
his faith, being certain that they are most true, and that God
both undoubtedly is, and always will be, bountiful and loving
toward him. If thoti canst believe this, it will assuredly so
come unto thee ; thou mayest then with a full confidence pray
and desire of him whatsoever thou wilt, and complain unto him
of whatsoever doth grieve thee or others. But if thou want this
faith, it had been better for thee never to have heard any thing
hereof, for by that infidelity thou reprovest of falsehood these
words, so precious and full of consolation and grace, making so
light account of them as not believing that they be true, which
surely is a great contempt and dishonour of God, that scarce a
more grievous sin can be committed of thee. On the contrary,
if thou be endued with this faith, it cannot be but that thy heart
being thereby cheered, should even as it were laugh and leap
for the holy joy in God, because void of all care and trouble, and
be made above measure confident ; for how can any discourage
ment, any whit of sorrow remain in that heart, which doubteth
not that God is gracious and bountiful unto it, and beareth a
singular affection of love toward it, that it is a delight and plea
sure unto him to do it good, and enjoy it as a friend ? Surely
the heart is necessarily delighted with this spiritual joy and
pleasure, or undoubtedly it wanteth faith. Paul, in the epistle
to the Galatians, calleth this, to receive the Holy Ghost by the
gospel ; for the gospel is so pleasant a preaching of the grace
and goodness of God, that while it is preached and heard, it

i 2

11(] OF SALVATION BY GRACE,

bringeth the Holy Ghost with it, in like manner as the beams of
the sun do naturally bring heat with them.

How could the Apostle use more pleasant and sweet words ?
I dare say that 1 have in the whole scripture read none more
pleasant, and so sweet words of the grace of God, as these two,
2C£y,<7Torr;<r, (piXavSguTTLx, that is, kindness and love toward man ;
in which the grace of God is so described, as whereby he doth
not only forgive our sins, but doth also desire to be conversant
with us, and is ready to do the part of a very friend toward us,
voluntarily offering himself to help us in all things, also to bestow
more benefits upon us than we can desire or ask, that we may
presume of him no otherwise than of a most near and familiar
friend, of whom we may obtain all things, in whose eyes we are
most dear, and even delightful. Think in thy mind of a most
perfect friend, which hath fulfilled all the parts of friendship
toward thee, and thou shalt have after a sort a form, although
yet far unlike, of the divine goodness and kindness, which is here
attributed to our God, by the name of kindness and love toward
man ; but when thou hast a sound faith in this kindness and love
toward man, and thereby dost live in thy God, so bountiful,
gracious, and gentle to thee, rejoicest and art full of all good
things, being certain of his continual grace, what, shouldst thou
do any longer in earth? what in this life? Thou canst not in
this case be idle, as surely that love of God, and pleasure which
thou enjoyest in him, will not, sutler thee to be idle. Thou shalt
be inflamed with a marvellous study and desire to do what
things soever thou canst know will be an honour unto thy God,
so loving and bountiful unto thee, and will turn to praise, glory,
and thanksgiving unto him. Thou shalt have no choice of works,
thou shalt feel no compulsion of the law, having a most ready
will and pleasure to do whatsoever things thou shalt know to be
acceptable unto God, whether they be contemptible or noble,
small or great, thou shalt count them alike ; but first of all it
shall be thy desire, that this blessed knowledge of God be com
mon also to the rest, whereupon, by and by, thy love will here
shew itself, and will attempt all means to make this truth of
salvation manifest unto all, it will publish and repeat it where
soever it shall be able, rejecting and condemning whatsoever
others teach or say, that agreeth not with this truth.

Whereby it will come to pass, that Satan and the world,
which hear nothing so unwillingly as this truth, and cannot abide

WITHOUT WORKS. 11?

that their things should be condemned, will rise against thee with
all their might, will by and by trouble thee ; all the great, learned,
rich, and mighty of the world, will condemn thee of heresy and
madness, and will leave no means unattempted until, if they be
able, they have dispatched thee of thy life. Thus with Christ
thy Lord, thou shalt be persecuted, and suffer extreme ignominy,
thy body, life, goods, name, friends, and all things being brought
into peril, until they have thrust thee from them out of this life
into the eternal and blessed life : In the mean time, thou must
suffer all these things with a patient mind, and take them in
good part, losing none of the spiritual joy which thou hast of
Christ in thy God, and for thy part showing to thy persecutors
all kindness and love, being always mindful that thou a little
before wast not much unlike them, before God ; all which things
thou shalt do through faith and love, although they exceed the
strength of nature. And this indeed is a true Christian life,
wherein thou dost endeavour to do so to others as God hath
done to thee. " Not by works of righteousness which we have
done." In these words the Apostle signifieth that which we
have now said, and proveth it as it were, by rendering a reason;
for if the bountifulness and love of God to man hath appeared,
and hath saved us of his mercy, and not because of our own
righteousness, yea, we being by all means unworthy, and subject
to innumerable sins, it is meet that we also do good to them that
have not deserved so much of us, and are unworthy thereof,
for we which are become the sons of God, must resemble God
our Father, and bestow benefits according to our ability, as well
upon our enemies and persecutors, as upon our friends : whereof
Christ also hath admonished us, Matt. v. 44, "Love your
enemies, that ye may be the children of your Father which is in
heaven ; for he maketh his sun to rise on the evil and on the
good, and sendeth rain on the just and on the unjust. For if ye
love them which love you, what reward have ye ? do not even
the publicans the same ?"

Now the Apostle doth not only expressly condemn us for
evil works, but saith, "Not by works of righteousness," or,
which we have done in righteousness ; where he also rejecteth
those works which be counted righteous, and were thought both
of us and others to have been done in righteousness, when they
were so far from being righteous, that they made us unworthy
of the grace of God, and more unfit to receive it, for they are
deceitful works, whereunto we add this sin, that we think them

118 OF SALVATION BY GRACE,

righteous, and trust in them, whereby God is provoked to anger,
more than can he said, even as our enemies are wont to move us
to anger, when they will avouch those tilings to he just wherein
they do unjustly ; hut even as God, when \ve, heing unwise, by
error moved him to anger ; counting our sins works of righteous
ness did not therefore reject us, but of his mere mercy delivered
us from this error and sin ; so we neglecting the foolishness and
dotage of our adversaries, whereby they contend that sins are
to be counted for righteousness, ought nevertheless of mere love,
having no respect of evil or good desires, to be beneficial unto
them, and endeavour to do them good in all things, looking for
fruit of our benefits, not to them, but of God alone. — Let these
things suffice to have been spoken, for a compendious and gene
ral exposition of this text.

Now let us jiNo briefly weigh the words, wherein he setteth
forth and commendeth the grace of God. First, he so greatly
extolleth it, that in respect of it he condemneth all our good
works and righteousness; neither doth he condemn a small thing,
when he condemneth our righteousness or righteous works, the
most excellent thing that man can have in earth ; for if all men
with all their might should labour and endeavour to attain to
most exact prudence, wisdom, and liberty of mind and will,
which we read that some philosophers and princes have done, as
Socrates, Trajanus, and many others, whose fame the whole world
hath long since spread abroad, both by word and writing ; never
theless all such wisdom, and all such virtues, are nothing but sin
before God, forasmuch as they are not done in and by the grace
of God. Doers of such virtues are ignorant of God, and there
fore they cannot honour him by their studies and endeavours ;
they think they have all things of themselves, when no man can
have any good thing at all, but of his grace alone, which the
gospel preacheth ; so Paul glorieth that he, before he knew
Christ, lived a blameless life, and was more /ealous toward the
law than those of his age ; that he also thought that he did a
thing acceptable to God by persecuting the Christians, who
condemned that blameless life which he led ; but afterward,
when he had learned Christ, he saith, that he counteth that
righteousness to be but dung, that he might be found, not in
such righteousness, but in Christ by faith, Phil. iii. 6. The
same thing he witnesseth, and treateth of at large, in the Epistles
to the Galatians and Colossians : Here therefore is condemned
all boasting of free-will, man's strength, righteousness, and good

WITHOUT WORKS. 119

works; and it is concluded, that they are all nothing but sin,
and certain destruction, although they have a fair show ; that
we are saved only by the grace of God, as many of us as believe
and call for it, with acknowledging of our own vanity and
perdition.

Now we must accustom ourselves to the scripture, which
maketh mention of two sorts of righteousness ; one human, which
Paul here and in many other places hath mentioned ; the other
divine, even that grace of salvation which justifieth us by faith,
whereof he speaketh in the end of this text ; " That being justi
fied by his grace, we should be made heirs according to the
hope of eternal life," Tit. iii. 7- Here thou seest plainly, that
the grace of God is our true righteousness, whereby we are
justified, which is therefore called the righteousness of God,
for that it is given unto us of God, and made ours, when we are
made partakers thereof by faith. Of this he speaketh also,
Rom. i. ij. In the gospel "is the righteousness of God re
vealed from faith to faith ; as it is written, The just shall live
by faith." And, Gen. xv. 6, Ci Abraham believed in the Lord,
and he counted it to him for righteousness." Whereupon the
scripture concludeth, that no man is counted righteous before
God, but he that believeth, as the Apostle testilieth, where he
reciteth that saying of Habakkuk, " The just shall live by faith."
So it appeareth, that faith, grace, mercy, truth, righteousness, are
all the same which God worketh in us by Christ and the gospel.
Whereupon it is said, Psalm xxv. 10, " All the paths of the
Lord are mercy and truth ;" for those are the ways of the Lord,
in which we, observing his commandments, do walk, and he
again in us ; now those ways must be directed by his mercy
and truth alone, not by our strength and industry, forasmuch
as our ways, being ordered hereby, are nothing but vanity be
fore God, and do deserve his wrath, according to that which
the Lord saith, Isaiah Iv. 9, " As the heavens are higher than
the earth, so are my ways higher than your ways." As if he
should say, Your. righteousness is earthly, and of value, where
fore ye must bid it farewell and walk in mine, if ye hope for
salvation. " But according to his mercy he saved us :" It
is marvellous how the credit of these words can stand, wherein
the Apostle affirmeth, that we are already saved, although living
yet in earth, and therefore in continual misery. But he did so
speak that he might more fully express the power of the divine
grace, and the nature of faith against hypocrites, who, as
though salvation were yet far off., do in vain endeavour to obtain

120 OF SALVATION BY GRACE,

it bv their works, for Christ hath already saved us ; he hath
performed all things which are required hereunto, that we may
be saved ; he hath overcome and subdued sin, death, hell, &c.,
so that he hath left nothing for any man to care for ; he hath
also given all these tilings to us in baptism, that whosoever be-
lievcth in Christ hath performed them, hath them together in
the same moment, he hath need of nothing more unto salvation,
but faith alone, that he may firmly believe that these things are
so performed. Hut mark what incomparable riches of his grace
God hath poured upon us in baptism, who hath delivered us
even from those works, whereby those foolish holy ones go
about to merit heaven, and to be saved : for we must have heaven,
and be saved, before we can do any good works, so that works
cannot merit heaven, but heaven being before given of mere
grace, causeth us to do good works, and that for no hope of
merit or re\vard, but only to the profit of our neighbours, and
the glory of Ciod, until this body be delivered from sin and
death.

Wherefore, all the life of a Christian after baptism is nothing
else but an expectation of salvation, and felicity to be revealed,
Avhich they that believe in Christ do no\v possess, although
hidden. They have all things now certainly, but they are yet
hid in faith, which, when it is changed, knowledge being re
vealed, all things as they now have them shall appear, which
shall come to pass, when pleasant and wished for death cometh,
according to that saying of John, L John iii. 2, " Beloved, now
are we the sons of God, and doth it not yet appear that we
shall be : but we know, that when he shall appear, we shall be
like him ; for we shall see him as he is. And every man that
hath this hope in him, purifieth himself, even as he is pure."
Wherefore suffer not thyself to be deceived, and to be seduced
from this truth by those hypocrites, which contemning faith,
do falsely affirm that salvation is far from thee, and teach thee
to endeavour in vain to attain unto it by thy works ; it is in
thyself, if thou believe that all tilings are performed by Christ,
even as he himself witnesseth, " The kingdom of God is within
you," Luke xvii. 21. So that, all our life after baptism ought
to be nothing else but an expectation that that should be re
vealed which is already in us, and that we may apprehend as we
are apprehended, as Paul saith, Phil. iii. 12, " But I follow
after, if that I may apprehend that for which also I am appre
hended of Christ Jesus," that is, that I may at length see those
things which are given me^ being as yet in the shut closet of

WITHOUT WORKS. 121

faith ; he coveteth, and burneth with desire to see the treasure
which by faith he received both given and sealed in baptism :
whereupon he addeth in the same place, ver. 20, " For our con
versation is in heaven,, from whence also we look for the
Saviour, the Lord Jesus Christ : who shall change our vile
body, that it may be fashioned like unto his glorious body."
Herewith also agreeth that which he saith, Gal. iv. 9, " Ye
know God," and by and by he doth as it were correct that
which he had said, Yea, saith he, " Rather are known/' both
which are true, although not after the like sort : we are now
known of God, so that he comprehendeth us, and we indeed
know God, but we do not yet comprehend, for that our know
ledge is as yet hidden and closed up in faith.

He saith moreover,, Rom. viii. 24, " For we are saved by
hope;" that is, we are saved, although we see it not, " for
what a man seeth, why doth he yet hope for ? but if we hope
for that we see not, then do we with patience wait for it."
Christ confirmed! this, Luke xii. 35, 36, (e Let your loins be
girded about, and your lights burning; and ye yourselves like
unto men that wait for their Lord, when he will return from the
wedding, that when he cometh and knocketh, they may open
unto him immediately." In which words he only biddeth them
that be his to be ready to look for him the bridegroom, as which
are already saved;, being admitted into the number of his minis
ters. Hereunto also pertaineth that which the Apostle saith,
Tit. ii. 12, 13, " We should live soberly, righteously, and
godlily in this present world ; looking for that blessed hope, and
the glorious appearing of the great God, and our Saviour Jesus
Christ." In these and such like places, whereof thou mayest
read many here and there in the holy scriptures, he witnesseth
that we are already saved, and that it doth not behove that a
Christian man should first seek to attain to salvation by his
works ; this devilish doctrine blindeth the eyes of Christians,
extinguished! the knowledge of faith, and carrieth men from
the way of truth and salvation.

We must cleave unto that which the Apostle here saith,
" He hath saved us according to his mercy," arid which he
addeth to the end of the text, u that we are heirs according to
the hope of eternal life." We are now heirs, but that is hidden
in faith, but we look with a certain hope, that hereafter it shall
be revealed. And God will have us so to look for the revela
tion of this inheritance, and to live a certain time after baptism.

122 OF SALVATION BY GRACE,

that he may chastise our body by our ministry, and declare the
power of his grace in fin-lit against the flesh, the world, and the
devil, but especially for this cause, that by us he may help our
neighbours, and both by doctrine, and also by our life which
lie livctli in us, may bring them to the communion of faith ; and
although he can do this by angels, yet it pleaseth him rather
that it should be done by vis men, that both the manner of
faith may be the better known, and that all things may be done
sweetly and lovingly ; for if angels should always have to do
with us, there should not be so much faith, neither should it be
so pleasant, as when we are taught and guided by them that are
partakers of our nature, whom we do better know, and with
whom we do more familiarly associate ourselves ; and so, that
there may be some, by whom others also may be converted
both by doctrine and good examples, it is not meet that we
should by and by after baptism be taken into heaven, wherein
notwithstanding we are already admitted citi/ens. Hereupon
if one weigh all things rightly, it cannot be doubted, that it is a
practice and miracle of Satan and Antichrist, that so much is
spent for purgatory's sake, such faith as this being put quite
out of men's minds ; for men are taught by their works to save
themselves from purgatory, or at least to deliver themselves
from thence, as though salvation were not yet given us, and it
were necessary to come unto it by other means than by faith
alone, which how it disagreeth with the scripture and a Chris
tian life, there is no man that doth not see, but he that seeth
nothing in the scripture ; for thus the holy scriptures do teach
every where, that whoever doth not receive salvation by mere
grace, through faith before all works, he shall never be partaker
thereof; and that whosoever refer their good works, not to the
profit of their neighbour but to their own advantage, being more
careful of their own salvation than of their neighbours, have no
good works at all : all the works of these are void of faith, and
infected with pernicious error.

It had been greatly to be wished that pureratory had never
been invented, and no mention made thereof in the pulpit, for
it hath been such cause of hindrance to Christian verity and
sincere truth, as cannot be recovered ; for we see it brought to
pass by the means of Satan, that almost all prayers are directed
only to purgatory, with this ungodly and pestilent opinion,
whereby miserable men think that they shall be relieved from
thence, and obtain salvation by the works of men ; whereby the

WITHOUT WORKS. 123

riches of baptism and faith are had in no reputation, and they,,
at the last, of Christians are become heathens. O most per
nicious abomination ! Christians should be taught as Christ
and Paul teach them, that after baptism and absolution from
sin they should so live, that they should be ready every hour to
receive death, with desire looking for the revelation of salvation
already received. Now by the opinion of purgatory they are
made secure and slothful, so that they defer the study of godli
ness even to their death, and think by contrition and confession
they shall amend all things, as though there were some things
remaining for which they must go into purgatory, they hope
that by masses for the departed, and other bequests they are
persuaded to make in their testaments or last wills, they shall
be redeemed out of purgatory ; but these miserable men are in
these things utterly deceived, and shall at length find them to
be far otherwise. " By the washing of regeneration." He
setteth forth the grace of God given to us in baptism, with
words very full of praise and commendation : he calleth bap
tism a washing, whereby not the feet and hands, but the whole
man is at once washed, purified, and saved.

There is need of nothing but only faith in this grace of God,
that it may remain and be acknowledged the work of grace
alone, that we are saved without all our works and merits, and
so also there may remain in us pure love, praise, giving of
thanks, and glory of the divine mercy, without all glory and
and pleasing of ourselves in our own strength and endeavour,
as it hath been often said and at large. Human righteousness
is also a washing, but not whereby the whole man is so washed,
but that Pharisaical washing, whereby only the apparel and
vessels which are outward are made clean, whereof it is spoken,
Matt, xxiii. 25. Whereby it cometh to pass that men seem
unto themselves pure, but inwardly they remain full of filthi-
ness. Therefore he called baptism not a corporal or outward
washing, but the washing of regeneration or new birth, by
which not those things that are outward are washed, and only
the outward man made clean, but the whole nature of man is
altered and changed into another nature ; that is, the carnal
nativity is thereby destroyed, with all the inheritance of sins
and perdition. Whereby he again witnesseth, that our salva
tion is given us at once, so that it is not to be gotten by works ;
for not one or two members are wont to be born, as the hands
or feet, but the whole man, which cannot work this, that he

124 OF SALVATION BY CiRACK,

may be born a man, but is first born that he may work. Like
wise our works do not purify or save us, but when as before we
are pure, justified, and saved, we work freely those things
which may be profit to our neighbour and honour to God. And
this is the simple and pure knowledge of the divine grace,
whereby a man iearneth to know both God and himself; to
praise God alone, to humble and east down himself; to trust in
God, to despair of himself. This doetrine of salvation they
marvellously hinder, which urge men with laws, precepts, and
works, and teach them to seek thereby to be saved. " And
the renewing." That this washing and new birth may be more
fully understood, he hath added, li the renewing," that thou
mayest understand, that he that is truly bapti/ed is become a
new man and a new creature, endued witli a new disposition,
which now is far otherwise affected, loveth, liveth, speaketh, and
doth far otherwise, than he was wont or could before. So the
Apostle sailh, Gal. vi. 15, " For in Christ Jesus neither cir
cumcision availeth any thing, nor uncircumcision," that is, no
works of the law are of any value or importance, " but a new
creature." As if he should say, salvation cannot be perfected
by joining together certain good works, but the whole man
must be at once renewed, and his nature changed, whereupon
true good works will follow of themselves, not by piecemeal,
but together with great plenty.

Of this new birth, whereby the whole man is renewed, Christ
speaketh, John iii. 1, " Except a man be born again, he cannot
see the kingdom of God." Here again it manifestly appeared),
that nothing is here done by our works, but that it behoveth,
that man, how great soever lie be, must die, and be changed
into another, which is done in baptism, if we believe. The
condemned also shall be born again in the last day, but they
shall not be renewed, they shall remain unclean, as they were
here, and as they were born of Adam. Therefore that he might
speak rightly of baptism,, he calleth it the washing of the new
birth, whereby they that are born again are also renewed ; of
this new birth many things are to be found here and there in
the scripture, because of which God calleth his word and gospel
a womb, as Isaiah xlvi. 3, i( Hearken unto me, O house of
Jacob, and all the remnant of the house of Israel, which are
born by me from the belly, which are carried from the womb."
He therefore that believeth the gospel, is as it were conceived
in the womb of God, and from thence born a new man, and like

WITHOUT WORKS. 125

unto God ; whereof we will in another place speak more ; now
it shall be sufficient to have learned, by these words, how our
works are nothing in fulfilling the commandments of God, and
that it is a mad thing to attribute here never so little to our
own strength, seeing that it is faith alone, whereby man is at
once born again, and renewed ; wherefore understand this, that
good works must follow a new creature, but to attain unto
righteousness and that new creature they are able to help
nothing at all ; no otherwise is the grace of God wont to renew
man, than as if God should turn some dry and withered block
into a new, green., and flourishing tree, which may afterward
bring forth fruit plentifully ; for the grace of God is a great,
strong, very mighty, and marvellous effectual thing, it lieth not
in the mind, as the schoolmen dream : it sleepeth not, or is
born, as a painted table beareth a picture : it self-beareth,
guideth, urgeth, drawetb, changeth, and worketh all things in
men, so that every one may feel and have experience of it ;
itself indeed is hid, but the works of it cannot be hid, but do
witness of it, as the leaves and fruits do of the tree, of what
nature it is ; wherefore the schoolmen Thomas and Scotus do
ungodlily detract from it, who attribute no more unto it, than
that it doth adorn the works of nature, and is a help that they
be brought to perfection. For it doth not adorn or help only,
but it alone worketh those things that be good, neither doth it
work them only, but doth rather change and renew the person ;
for it exhibiteth the washing of the new birth, and of renewing,
not of works only, but much rather of the whole man ; he that
shall preach these things of grace shall truly and fully commend
it : which Paul endeavoured to do when he said, "he saved us
by the washing of regeneration, and renewing of the Holy
Ghost."

Nothing can be done here by joining of works together, the
nature must needs be changed, whereupon it cometh to pass,
that they that truly believe must suffer many things ; for grace
worketh in them, and declareth itself present : Hereunto per-
taineth that saying of the lllth Psalm, "The works of the
Lord are great, sought out of all them that have pleasure
therein." What are these works ? We are they, by grace in
baptism made the great, new, and regenerate works of God : is it
not a great thing for a man by and by to be saved, and deli
vered from sins, death, and hell ? Therefore he saith, " Sought
out of all them that have pleasure therein ;" for by this new

120 OF SALVATION BY GRACE,

birth God hath found out, and done whatsoever men can desire;

for what else do men covet and desire, but to obtain salvation,
to be delivered from sin, death, and hell?

" Of the Holy Ghost." Lastly, that he may the more ex
press the greatness and virtue of grace, he attributed! this wash
ing of regeneration, and renewing to the Holy Ghost; for this
washing is so great, and of so weighty importance, that no crea
ture but the Holy Ghost alone is able to perform it; but how
much, most excellent Paul, dost thou condemn free-will, the
great good works of the proud holy ones, that is, the merits of
hypocrites? In how high a place dost thou set our salvation,
and again, how dost thou bring it down to us, and place it near
us, yea, even with us ? Mow purely and sincerely dost thou set
forth grace in these words ? Wherefore work whatsoever and
how much soever thou wilt, it is impossible for a man to be
renewed, and the person changed (without which no works
acceptable to God can be done), but by the washing of " rege
neration and renewing of the Holy Ghost." We may plainly
see in those hypocritical counterfeiters of works, that thou shalt
find none harder, none prouder, none so rash and hasty spirits ;
for they are broken, and not renewed, obdurate, obstinate, con
firmed by continuance, covering indeed, and somewhat adorn
ing that old Adam, but there doth not appear any change of
nature in them, they continue still in the oldness of their cor
rupt flesh. O what a pestilent people is this, and in how great
indignation of God are they, whcnas in the mean time they
think that they sit in God's lap ?

Now whereas the Apostle attributeth this washing of rege
neration and renewing to the Holy Ghnst, he saith the same
which Christ doth, John iii. 5, " Except a man be born of
water and of the Spirit, he cannot enter into the kingdom of
God." For that which Christ signified by water, the Apostle
calleth the washing, so both make mention of a new birth, and
of the Holy Ghost; and we must mark, that that which is
spoken here of the Holy Ghost, both by Christ and the Apostle,
must not be referred to that Papistical confirmation, as they
call it, for both of them referred to baptism, that which is here
mentioned concerneth the Holy Ghost, who when the body is
washed with water doth himself work the new birth, and
renewing by faith, which Christ calleth, to be born again of the
Spirit.

We read in the Acts of the Apostles, that the Apostles did

WITHOUT WORKS. 127

often lay their hands on them that were baptized, and that so
the Holy Ghost came upon them by a visible sign, which the
Papists also snatch to their confirmation ; but as that was done,
that the believers might by a visible sign be endued with the
Holy Ghost, to preach the Gospel in divers languages, so it
continued only the time thereof, until the doctrine of the Gospel
was commended to the world by sufficient signs, wherefore it is
now long since worn out of use ; but that a certain ceremony
hath come from thence even unto us, of laying hands on them
which are ordained ministers or preachers, which is now brought
into an ungodly and pernicious use ; but of these things in
another place. " Which he shed on us abundantly." See how
notably the Apostle setteth forth grace ; he saith not that the
Holy Ghost was given, but shed, and not that only, but shed
abundantly ; for he cannot sufficiently extol and magnify grace,
and the works thereof, and we, alas ! count it vile in respect
of our works ; it were a dishonour to God and to his Holy
Spirit, if when he hath plentifully shed it upon us, there should
as yet be something wanting, necessary to righteousness and
salvation, which we are able to perform, as though the works
of so incomparable grace could not be sufficient; and Paul
surely might be reproved of lying, which had not spoken all
things whereby we must be justified and saved, when he affirm-
eth that he doth it, but as he writeth, so it is ; no man can
attribute so great things to this washing and regeneration, no
man can so much presume of them, but greater things may be
attributed unto them, and thou oughtest to promise to thyself
more things of them ; no man shall believe so great things, but
he shall receive greater ; forasmuch as those good things which
God hath given, are so great and so unspeakable, he would have
them here come unto us, being included and hid in his words
and faith ; for the nature of our present life cannot bear them
being manifest, and therefore it must perish, when they begin
to be revealed, that man may by these inestimable riches, which
he now possesseth by faith, be as it were swallowed up, and vanish
away; we are already abundantly justified by faith, without all
our own merit, therefore Christ saith, John iii. 16, " For God
so loved the world, that he gave his only begotten Son, that
whosoever believeth in him, should not perish, but have ever
lasting life." Behold, they that believe have already everlast
ing life, and therefore undoubtedly are justified and holy without
all their own labour or means, that thou mayest see that nothing

J28 OF SALVATION BY GRACE,

but grace and mercy is plentifully poured upon us, and that our
works could avail nothing hereunto.

Thou wilt perhaps say, thou canst not preach sufficiently,
that the grace and mercy of God doth work all things in us, and
that no respect is to be had of our works, to the attaining of
salvation ; and ho\v cometh it to pass then, that the Scripture
so often witnesseth that they shall he saved which have wrought
good works ? As John v. 129, " And shall come forth, they
that have done good, unto the resurrection of life, and they that
have done evil, unto the resurrection of damnation." And Horn,
ii. 7? &> " r^° them, who by patient continuance in well doing,
seek for glory, and honour, and immortality ; eternal life : but
unto them that are contentious, and do not obey the truth, but
obey unrighteousness, indignation, and wrath." We read
many sentences here and there in the Scripture like unto these ;
1 answer, as the words sound, so take them without all gloss,
for it is even so, they that do well shall be saved, they that do
otherwise shall be condemned; but herein many err from the
truth of the Scripture, in that they judge works according to
the outward appearance, contrary to the Scripture, which
teacheth, that no man can do good, who is not himself good
before, and by works no man can become good, but works take
their goodness of the worker, and he becometh good .bv the
washing of regeneration, and by nothing else ; this Christ meant,
Matt. vii. 18, " A good tree cannot bring forth evil fruit:
neither can a corrupt tree bring forth good fruit." Wherefore
make the tree either good or evil, and it will bring forth like
fruits ; hypocrites oftentimes do works like to the works of the
godly, yea, sometimes have a goodlier show, for they diligently
pray, fast, give alms, and pretend a marvellous holiness ; but
Christ calleth these sheep's clothing, wherewith most hurtful
wolves are clothed and hidden ; for none of them is of a true,
humble, meek, and bountiful heart, which they chiefly declare
when they are rebuked, then their holiness is proved ; for then
bring they forth their natural fruits, whereby they are known :
those are rash judgments, impatience, stubbornness, obstinacy,
slandering, and such like ; it is true therefore, he that doth well
shall be saved, that is, his salvation shall be manifest, but he
can do no good at all, if he be not before regenerate by the
washing of the new birth; for what good works can one work
in the oldness of the flesh, and by the strength proceeded from
Adam, they are the good works which Paid here condemneth,

WITHOUT WORKS. 129

saying, " Not by the works of righteousness which we have
done." They are indeed good works done in righteousness,
but not before God, who first hath respect to the person, and
then to the works, as we read, Gen. iv., that he had respect first
to Abel, then to his sacrifice, as he first turneth himself from
Cain, and then from his sacrifice, although according to the
outward appearance it was as good a sacrifice and work, as the
sacrifice of Abel.

" Through Jesus Christ our Saviour." This he addeth, that
he may keep us under the wings of Christ, as chicken are wont
to be preserved under the wings of the hen ; for thus Christ
saith, Matt, xxiii. 3/. " O Jerusalem, Jerusalem, thou that
killest the prophets, and stonest them which are sent unto thee,
how often would I have gathered thy children together, even
as a hen gathereth her chickens under her wings, and ye would
not ?" And hereby the nature of a true and right faith is taught ;
for it is nothing which some say, (l I believe in God Almighty,"
as the Jews and many others are wont, and do therefore receive
corporeal benefits of God; it is a true and lively faith, whereby
thou believest in God, howbeit by Jesus Christ. First, that
thou doubt not that God is become a merciful father unto thee,
which hath pardoned all thy sins, and in baptism hath adopted
thee for his son and heir, that thou mayest certainly know that
thou art saved ; again thou must also know this, that that was
not done gratuitously, neither without satisfaction made to the
divine justice, for there can be no place in thee for the divine
grace and mercy to work salvation, and to give thee eternal
good things, unless the justice of God be before most fully
satisfied: for Christ witnesseth, Matt. v. 18, " One jot, or one
tittle shall in no wise pass from the law, till all be fulfilled."

That which is spoken of the grace and goodness of God, can
not come but to them which do most purely and exactly observe
his commandments, according to that saying, Mich. ii. J. When
as the Jews did presume of the goodness of God towards them,
and did always promise unto themselves peace, saying, how
can God be always angry, iC is the spirit of the Lord straitened ?"
It is answered them \ " do not my words do good unto him
that walketh uprightly ?" Wherefore it shall be lawful for none
to attain unto the abundance of grace, unless he hath before
most exactly satisfied the commandments of God. Now it hath
been spoken at large, that our works are nothing before God
whereby we cannot fulfil so much as the least commandment of

K

130 OF SALVATION BY GRACE,

God, how much less shall we be able so to satisfy the justice of
God, that we may become worthy of his grace ? Moreover if we
were able to fiiltil all the commandments of God, and in all
things to satisfy his justice, notwithstanding we had not as yet
deserved grace and salvation, neither should he therefore own
it unto us, for that he may by the right of creation require as
due service, all those things of us his creatures, created to live
unto him ; wherefore it should yet come of grace and mercy,
whatsoever should come from him unto us : this Christ de
clared very well, Luke xvii. 7, 8, 9, 10, " Which of you
having a servant plowing or feeding cattle, will say unto him by
and by, when he is come from the field, Go, and sit down to
meat? And will not rather say unto him, make ready where
with I may sup, and gird thyself, and serve me, till 1 have eaten
and drunken ; and afterward thou shalt eat and drink ? Doth he
thank that servant, because he did the things that were com
manded him? J trow not. So likewise ye, when ye shall have
clone all those things which are commanded you, say, we are
unprofitable servants, we have clone that which was our duty to
do." Seeing then that heaven is given of grace, and for no
merit, even unto those, if there were any such, which have done
all things that were commanded them, according to that pro
mise, " If thou wilt enter into life, keep the commandments:"
what shall we boast of our good works, which although they
were most absolute, yet would they be unworthy of heaven,, but
inasmuch as it is given us by the free and merciful promise ?
Hereupon (for that we must so satisfy the divine justice, and
yet notwithstanding our works are not able to attain thereunto,
whereunto if they should attain, yet should they deserve no
grace or salvation, for that they are before due) God first gave
unto us a man, which should satisfy the divine justice, for us
in all things.

Again, he hath by the same man bestowed this grace and
bountifulness upon us, that although we without our own merit
and worthiness, yea, having evil deserved and being unworthy,
receive grace, yet it cometh not unto us altogether freely and
without all merit, for we have it through the merit and satis
faction of Christ, whereupon Paul saith, Rom. v. 18, " As by
the offence of one, judgment came upon all men to condemna
tion : even so by the righteousness of one, the free gift came
upon all men unto justification of life." That is, as without all
our merit, and own work we fell into sin, being born sin-

WITHOUT WORKS. 131

ners, so again without all our merit and means, we are redeemed
from sins, by the washing of the Spirit, born again the sons of
God, partakers of grace and salvation ; and this is the cause
why the Apostle where he speaketh of faith and grace, is wont
to add, by Jesus Christ ; whereby surely he would give us to
understand, that none should count it sufficient if he say, " I be
lieve in God/* Christ being neglected : he that truly believeth,
must acknowledge, that his faith cannot be acceptable to God,
yea, that it can be no faith at all, if all the commandments of
God be not before fulfilled, which seeing it is above thy ability,
(and if it were not, yet notwithstanding thou have performed
nothing, but that thou oughtest, and have as yet merited
nothing, having fulfilled even all the commandments of God,)
thou hast need of another, which in all things may satisfy the
divine justice for thee, and may also merit heaven for thee ; now
this other is our Lord and Saviour Jesus Christ, who hath for
thee fulfilled the whole law, and merited for thee, that God now
according to his justice cannot but give heaven unto thee, and
in all things acknowledge thee for his son and heir : and this is
a true and sound faith, which trusteth in God by Christ, and is
certain that by his merit it hath already received of God salva
tion, which shortly after shall be revealed with blessed abun
dance of felicity ; neither can any other be called Christian
faith, but that whereby it is believed, that by Christ doth come
unto us both satisfaction, which we owe to the justice of God,
and the gift of salvation, which we ourselves by no means, if
the law could even be fulfilled of us, can merit; whereupon
Paul, Rom. iv. 25, saith, " Christ was delivered for our offences,
and was raised again for our justification."

That is, by Christ we have received not only remission of our
sins, but also, that before God we are accounted righteous,
and the sons of his grace : to the same effect also tendeth that
which he saith, Rom. iii. 25, 6l Whom God hath set forth to
be a propitiation, through faith in his blood, to declare his righ
teousness, for the remissions of sins that are past, through the
forbearance of God." Where again we learn, that it is true
faith, which trusteth in the blood of Christ, and believeth that
thereby it shall obtain grace ; whereas thou believest he hath
shed his blood for thee, thou receivest satisfaction ; in that thou
acknowledgest him the reconciliation, thou confessest that by his
merit the divine grace and salvation do come unto thee. We
have all things without our own merit and means, but not with-
it 2

13(2 OF SALVATION BY GRACE,

out the merit and means of Christ, who hath for this cause shed
liis blood. Wherefore that we may allude unto the parable of
Christ, we must retain ourselves under his wings, and not trust
ing in ourselves flee out and contend to come unto God, other
wise we shall be a prey to the hellish kite ; for as it hath been
often said, our righteousness, our merits, yea, and our faith
shall prevail nothing, without this our mediator Christ; and
therefore he saith, St. John xiv. 6, " No man comcth unto
the Father but by me." And in the whole gospel what other
tilings doth he, but endeavour to take us out of ourselves, and
to transfer us to himself under his wings, that we may trust
only in his satisfaction and merit? The same the Apostle also
tcachelh in the words following, Titus iii. 7> " That being
justified by his grace, we should be made heirs according to the
hope of eternal life."

lie saith that we are justified, not by our own works, but by
the grace of the same Jesus Christ. That is, we are therefore
justified, for that Christ hath the grace of the Father, having
fulfilled his will in all things, and thereby merited eternal life ;
for seeing that he hath no need of this merit, he giveth it unto
us which do believe in him, that before God all his things may be
imputed to us, and by them we may receive salvation. See, how
rich a thing sound faith is, and how great good things it bringeth
wilh it ; see also how precious a thing the gospel is, and how
great a treasure it is to have it purely preached : and on the con-
trary, how great a disadvantage there is, where it is not preached,
or not rightly preached, the inventions of men being mingled
with it, or thrust in instead of it. Take heed therefore of such
deceivers, and of their counterfeit faith, rest not in thyself, but
get thee under the wings of Christ, keep thyself under his pro
tection, trust that thou art heir of eternal life, not by thy own
righteousness, of grace which thou hast received, but whereby
he is righteous and acceptable before God : hereunto pertainetli
this saying, Psalm xci. 4, " He shall cover thee with his
feathers, and under his wings sbalt thou trust:" and in the
Song of Solomon, ii. 14,, it is said, " O my dove, that art in the
clefts of the rock, in the secret places of the stairs," that is,
in the wounds of Christ; and this indeed is a true Christian
faith, which resteth not in itself as the schoolmen dream, but
reposeth itself wholly in Christ, and as it trusteth in him, so it
resteth in him, having received eternal salvation. Whereas he
saith that we are made heirs of eternal life according to hope,

WITHOUT WORKS. 133

besides that he proveth, that we without all our own merits, by
only hope of grace are born again heirs of eternal life, and do
not become heirs by working, whereof we have already spoken
at large, he also teacheth this, that our salvation and eternal
life is as yet hid, although if we believe, we do verily possess it,
and this body being put off, and the kingdom of Christ revealed,
all things shall appear manifestly.

The text fighteth most mightily, and with most plain words
against all righteousness and good works of man's reason and
free-will, for the words are plain, " Not by works of righteous
ness which we have clone, but according to his mercy he saved
us, by the washing/' &c. All which words do utterly over
throw our righteousness, attributeth all things to the washing
of the new birth, and the renewing of the Holy Ghost, to Christ
and his grace ; how can there, notwithstanding, any presumption
as yet remain in us ? Wherefore let all sacred and profane
laws have a fair show ; let all sacrificing Priests, Monks, and
Nuns, boast of themselves ; let all religious and honest men
and women seem goodly in outward appearance ; let them
even raise the dead ; if faith in Christ be absent, whereof we
have now spoken so much, all these things are to no purpose.
These most false shows do as yet deceive the whole world, and
seduce almost everyone; they make the gospel obscure, and
extinguish the faith of Christ \ all their works and orders,
although they appear goodly, and they think them to have
merited never so much, do avail no more unto salvation, than the
works of beasts, or of artificers, whereby they do maintain
themselves and theirs, yea, they do most hurtfully hinder it :
therefore, that I may conclude, take heed, as much as thou art
able, of these wolves, which under a fair pretence counterfeit
themselves sheep, and learn and accustom thyself with a sound
faith to cleave unto Christ alone.

I.; I 01 ru i. i\ i N t; DOM

sr.HMOM XI.

I'.n; v.Mrt n as there is ol'ien made mention in the New Testa
ment of these \\ords, the kingdom ot heaven, the kingdom of
(iod, (he kingdom ol < luist, ami it r> \er\ profitable ami expe
dient lor a I'hrishan to kno\\ these, \\.., th.it lhe\ are nothing
cl-.e, l>ul remission ot sins, ami jM'.u'i- [irrai'luul ami olVerecl hy
tin1 :;>'•• |>el , li'i in tin-- lvin:',tli»n\ thon shall li'.ul iiittluu;; hut >;raei\

itinrsN, pauliMi, aiul U>i :;i\ euess ol sins, K>\ i- ami s;ivut lem'ss :
I iheii'tiu'e thinlv it «MU»vl to treat somewhat at lar:;e ot the state
viii:;»li>iu, ami »>l U>rj;i\eness i>l sins, llie l\ini;ili>m »'t do»l,

eteh\ he n-i-^nelh i>\i'r all the tailhlul, aiul as a tailht'ul Kini;'
tletv'iulel h , punisheth, re\\aiAleth, :;uulelli, aiul ilivoetoth tliom,
\i\, tlu-\ a",aui luun their heart trust m him. sutler his fatherly
ehaslisemtMit aiul e»Mri%etu»u \\itli a patient nuiul, ami al^.'.Ns
serve him t!u»ni:;h iiheilieuee. is iu>t \\iMltll\ 01 temporal, hut
•-puiiual; neither e»>nsisteth in meal ami ihiulv, v>r m an\ oul-
^^alll lliiu:;. hut ouU m pisl ilieat UMI , quieting ami eonsolaluMi of
the heart aiul eonseienee ot man; \\hereiore it is nothing else
hut tor:M\ eness aiul laUni:; a\\ a\ ot sius% \\\ which ei»useioncos
aie iletileol. (ronhleil, aiul ilisi|meteii tor e\eu as a Wi>rlilly ami
temporal Kui:>loui is oiolauu'il to tln^eml, thai men may U\e
ijmclU aiul peai-eal>ly oiu% \\ uh aiu>ther ; so the kingdom i»t (iovl
.:» these thin.-;-. ->puU nall\ , aiul ilestro\elh the kingdom of
sin, aiul i^ noihiii;', v'Ue hnt an aholishinj; aiul pai\lonin^ ot
olVv-iu-e--. LoJ ieix;nelh in the hearts, inasmuch as he >vorkclh in
them h\ lus \\»»nl, peaee, quietness, aiul consolation ; exeuas
vr.i \\orketh the i'ontrary, namely, vnujnieiness, anguish, aiul all
Knul ot e\ ils.

Herein i.ool slm\\elh his majest\ ami ijr.ice in this lite, that
hv- lakcth a\\a\ and par\loneth n\en's sins; ami this is the k
ilom v^t x;raee. \ON\, >\ henas sin \\ith his ^uaitl, that is» Satan,
death, anil hell, shall trouble i\\an i\v> more, then at last the
kingdom ot ^lor\ , ami absolute felicity shall be. Hereupon it
follow eth, first, that the kingdom of (Sod is ruK\l or governed
by »u^ law, no, not by the law ofluul, much less by the laws of
men, but onl\ by the gospel, and faith in (Sod, by xvhich hearts
me p\n'itie\l, coiut\n%te<l, and Ojuietevl. whilst that the Holy C»host

OF T11F, KINGDOM OF COD. 135

poureth out love and the knowledge of God into them, and
maketh man, as it were, one tiling and one spirit, with God ; so
that, his alVeetion is set upon the same tiling, he willeth and
desireth the same thing, he seeketh and loveth the same thing1
tliat. God doth ; neither standeth the ease otherwise here, than
it doth between t\vo friends, which hear good will to one another,
and agree one with another in all things. Hereof it eometh,
that, a man in this kingdom of God is perfect, merciful, pitiful,
and bountiful towards his neighbour, seeing that he knowoth by
the instinct of the Holy Ghost, that God is of the same affect ion
toward him, and toward all men, and doth pour forth his good
ness plentifully ; such atVection of God no man can know by the
law. but only by the spirit, ami word of the gospel. None
therefore shall attain quietness, comfort, and peace of the heart,
or attain unto the kingdom of God by any law : and they which
prescribe many laws, do withdraw men from the kingdom of
God to the kingdom of sin, wherein is nothing else, but un-
quietness, anguish, affliction, adversity, and all kind of evils,
tormenting the conscience. On the contrary, in the kingdom
and knowledge of God. the Lord Christ, peace, and consolation
of hearts.

Secondly, in this kingdom of God the Lord Christ rei^neth no
otherwise than as a master of an hospital amongst the sick, poor,
and diseased : for unto this kingdom none pertain, but sinful and
miserable men. unto whom their sins arc fonriven. whereupon
Christ saith in the gospel, Luke vi. 124, •• \Yoe unto you that
are rich, for ye have received your vv.-.sohtion." But on the
contrary, the poor, miserable, and suceouriess receive comfort
and joy by the gospel : for Christ came to call sinners only, and
not the righteous, that all glory may be referred to God alone,
for he that forgivcth sins of his grace and mere mercy : such
abolishing or putting away of sin, wherein Christ reiuneth as a
King of the kingdom of God, is done of him after two sorts :
first, thus, in that he remittctb, pardoneth and covereth sins, so
that God will not regard, remember, or revenue them, although
they bo in a man. As it is in Psalm xxxii. 1. *J. •• Blessed is he
whose transgression is forgiven, whose sin is covered. B.essed is
the man unto whom the l-ord imputeth r.ot iniquiiy. and in whose
spirit there is no guile." And in Isaiah xliii. 25. God s;uth. "I
ev*n 1 am he that blotteth out thy transgressions for mine own
sake and will not remember thy sius." Secondly, thus, in that
he purgtth or rather scourgeth sins by divers crosses and afflic-

136 OF THE KINGDOM OF GOD.

tions ; for they arc two things, to remit sins, and to weaken the
body of sin that it may not reign in us. If a man believe and is
baptized, then all his sins are forgiven him; but afterwards sin
must be scoured or abated by manifold affliction and mortifica
tion, as long as he shall live ; sin sticketh in us, as long as the
mortal body remaineth, but for Christ's sake it is not imputed
in the wrath of God, but freely remitted, and the force thereof
diminished by his fatherly chastisement : in such chastisement
for their amendment, true Christians have great comfort, peace,
and joy, as St. Paul saith, Rom. v. 1, 2, ,'3, 4, f>, ''Therefore
being justified by faith, we have peace with God, through our
Lord Jesus Christ : by whom also we have access by faith
into this grace wherein we stand, and rejoice in hope of the
glory of God. And not only so, but we glory in tribulations
also, knowing that tribulation worketh patience : and patience,
experience : and experience, hope : and hope maketh not
ashamed, because the love of God is shed abroad in our hearts
by the Holy Ghost, which is given unto us." So thou hast
two things to be considered : the first,, that in this kingdom of
God we are justified.

The second that by tribulation and affliction we are glorified,
without which we cannot attain to glory.

Thirdly, good Christians are not known by this, when any
suffer manifold tribulation and chastisement that the body of sin
may be weakened, and they brought to amendment ; for herein
they do altogether differ among themselves, one suffereth this,
another one is chased thus, another otherwise, so that even the
very apostles did not love and suffer alike : but they are known
in forgiveness of sin, or justification by faith, wherein God
turneth his anger from them, and receiveth them unto grace,
and counteth them for his dear children, and imputeth no sin to
them unto condemnation. Herein are all alike, even as all live
under one heaven. Wherefore they do most grossly err and
stumble, which measure Christians by manners, works, and the
outward manner of living, even as the Pharisees were wont to
do, and did therefore find fault with Christ, for that he did not
observe their ceremonies, but was a friend of publicans and
sinners. As that Pharisee said within himself, Luke vii. 39,
"This man, if he were a prophet, would have known who, and
what manner of woman this is that toucheth him ; for she is a
sinner." Here is now an example of those things which are before
said : a physician which goeth about to cure the sick, doth first

OF THE KINGDOM OF GOD. 137

promise him health by the assistance and help of God, whereby
he putteth him in great hope and comfort. Afterward he begin-
neth to purge, cleanse, and strengthen, and such like things
which make to recovering of health ; so God also when he hath
remitted sins, and received man into the bosom of grace, doth
lay on him all kind of affliction, and doth scour him, and renew
him from day to day, in the knowledge and love of God, until he
become safe, pure, and renewed, which then at the last cometh
to pass, when this mortal body clieth.

Fourthly, in these two partitions of the kingdom of God, two
sorts of men are found, which abuse the same kingdom of the
grace of God, and the gospel. Some become sluggish and sloth
ful, saying, Well, if sins be pardoned freely of mere grace and
be washed away in baptism, there is no need that I should add
anything of mine own. Others think on the contrary, that they
shall put away their sins by works, and so trusting to their own
merits, they are proud and arrogant, and in respect of themselves
contemn others, which do not so. The first of these contemn
God's grace ; the others, oppugn it as not sufficient, and so
they represent swine and dogs. Now all this appeareth by the
gospel, by which Christ reigneth in the kingdom of God ; for
some abuse it unto carnal liberty ; others on the contrary
are persuaded, that it is not sufficient to salvation, but that
their works also do help somewhat, and by this they deny and
contemn the grace of God ; hereof thou mayest read more in the
epistle to the Romans, wherein these two sorts of men are
plainly set forth.

Fifthly, this kingdom of God, or remission of sins, hath no
bound or measure, as that place of the gospel doth very well
show, where Peter asketh the Lord, Matt, xviii. 21, 22, il Lord,
how oft shall my brother sin against me, and I forgive him ? till
seven times ? Jesus saith unto him, I say not unto thee, until
seven times : but, until seventy times seven ;" that is as often as
shall be needful. After this followeth a parable, which the Lord
there putteth forth, wherein he most severely admonisheth us, if
we will not fall out of the favour of God, that we forgive our
neighbour his offences without all delay or grudging, forasmuch
as God always forgiveth us innumerable sins. Our debt, whereby
we are bound unto God, is ten thousand talents, that is so im
measurable and great that we are not able to pay it with all our
substance, all our strength and works ; for we can put away no
one sin, although it be even very little. Seeing therefore that

138 OF THE KINGDOM OF GOD.

God doth remit so many sins of his grace in his kingdom, it is
meet that we should forgive our neighbour a few offences. Of
this kingdom of God, wherein sins are forgiven, the scripture
every where maketh mention, and saith, that the kingdom and
dominion of Christ doth extend from one end of the land to the
other ; so saith David, Psalm Ixxii. H, " lie shall have dominion
also from sea to sea, and from the river unto the ends of the
earth." And a little after he saith, "All nations shall serve
him." This also the Angel Gabriel declared to the Virgin Mary,
Luke i. 32, "The Lord God shall give unto him the throne of
his father David. And he shall reign over the house of Jacob
for ever, of his kingdom there shall be no end." These and
such like places do show that forgiveness of sins, wherein the
kingdom of God doth especially consist, hath no measure or
bound.

Sixthly, hereof we may sec how unchristianly they do, which
bring forgiveness of sins to a certain measure, as they do, which
measure out their indulgences fur prescribed years, with forgive
ness of the third, fourth, or half part ; for hereby they bring the
kingdom of God into a narrow and strait room, and are injurious
to his mercy, forasmuch as there is no end of his kingdom, or
measure of his mercy. i?ut whosoever shall in faith call upon
the name of God, shall be saved, as often as he doth it. More
over, when the sinner shall be sorry for his sins, the Lord will
no more remember them, as it is in the prophecy of Ezekiel,
chap, xviii.

Seventhly, as this kingdom of God hath no measure or limits
of forgiveness of sins, so also it hath no end, but endureth con
tinually without ceasing; although the subjects of this kingdom
do not abide in it continually, firmly and faithfully, but do often
times forsake it. So the favour and grace of God were con
tinually with Peter, although he denied the Lord, and revolted
from him. To the same effect tendeth the parable in the gospel,
whereof we have now spoken : for the servant, which would not
have pity of his fellow-servant, did make himself unworthy of
the mercy of God, did deprive himself of the kingdom of God,
which consisteth in pardoning of offences, as it is above-men
tioned. Here university divines of a pregnant wit, as they seem
unto themselves, and puffed up with knowledge, have disputed,
whether and how forgiveness of sins doth come again when man
reneweth his sin, not knowing what they say. But follow thou
the plain and simple words of the gospel, viz., that thy sins are

OF THE KINGDOM OF GOD. 139

so often forgiven thee, as thou dost forgive thy brother, whom
thou must so often forgive as he shall oft'end against thee.
Wherefore in this parable, whereof I have even now made men
tion, Christ doth admonish us all, that we pardon and forgive
all them that have offended us ; as if he would say, As in man's
affairs, he which is beneficial to another, hath others also bene
ficial unto him again, so saith in Christ, the kingdom of heaven,
which consisteth specially in forgiveness of sins, that is, in
Christianity or among Christians, he which pardoneth another
his offences, I also will pardon him his : and on the contrary,
he that is not merciful toward another, to him I also will deny
grace. I am over you as a Lord and King, and ye are fellow-
servants and companions one with another : seeing, therefore,
that I your Lord do readily forgive you, you also ought more
readily to forgive one another.

After the same sort also he hath commanded us to pray in the
Lord's prayer, Matt. vi. 12, Forgive us our debts : which he
would not have done, if he did not promise, and would not mer
cifully forgive us. But nevertheless, he addeth a condition or
sign to this promise, when he saith, " If ye forgive men their
trespasses, your heavenly Father will also forgive you/' The
first is a sign, the other a promise. Mark that it is here enjoined
us to forgive one another his sins and offences ; so that we must
be merciful and bountiful toward our neighbours, if we will have
the heavenly Father gentle and appeased toward us. And let us
be most certainly persuaded hereof, when we shall interpret at
the best, and excuse as much as equity doth suffer, the offences
and trespasses of others, although they be even great and
grievous, that we also shall have a bountiful and merciful Father
towards us in heaven. Wherefore it is a thing to be abhorred
in Christianity, and even blasphemous, when it is said, I cannot,
neither will I forgive him that which he hath committed against
ine, I will be revenged, &c. Surely those blind men are ignorant
that they do take from God his glory, to whom alone vengeance
belongeth, and challenge it to themselves, and so they give up
to the devil their own souls, which they have received of God,
and ought to render them unto him again, whereunto they are
perhaps provoked even with some small or trifling matter : Such
kind of men as these ought to set before the eyes of their heart,
these words of the gospel, Matt, xviii. 32, (( O thou wicked ser
vant, 1 forgave thee all that debt, because thou desiredst me :
Shouldest not thou also have had compassion on thy fellow-

140 OF THE KINGDOM OF GOT).

servant, even as I had pity on thee ? And his lord was wroth,
and delivered him to the tormentors, till he should pay all that
was due unto him. So likewise shall my heavenly Father do
also unto you, if ye from your hearts forgive not every one his
brother their trespasses."

Neither is it sufficient, if in gestures,, signs, mouth, or tongue,
thou shew thyself a friend unto him, and forgive him, but them
must do it from thy heart, otherwise God will not forgive thee,
yea, thou shalt be driven out of the kingdom of grace ; where
fore if, at any time, we have tried the mercy of God towards us,
we must also readily pardon our fellow-brethren, which have
offended us ; for in that respect the merciful Father forgiveth us
our sins, that we also should forgive our brethren, and shew
mercy towards them, even as he is merciful towards us, and
remitteth sin, death, the fault and the punishment. When we
shall do this, then are we received into the kingdom of God;
for the goodness of (Jod liveth in our hearts, and maketh us also
good ; Christ sitteth at the right hand of the Father, yet never
theless he reigncth in the hearts and consciences of the faithful,
so that they love, fear, reverence, and diligently obey him, no
otherwise than obedient subjects do their king, and in all their
doings are made like to him, even as he himself saith, Matt. v. 48,
" Be ye therefore perfect, even as your Father which is in heaven
is perfect." Now God is perfect in this, that he taketh away
and pardoneth our wickedness, defect, sin, and imperfection,
that we also may do the like to our brethren ; but when we will
not do the like, we are driven out of this kingdom, and are made
subject to the kingdom of sin, death, and the devil, as disloyal
and disobedient inhabitants of some country are thrust out :
Which God of his mercy turn from us. Amen.

All these things may be comprehended in the principal points
following : —

1. Christ reigneth when, by faith of the gospel, he worketh
the goodness and grace of God in our hearts, and maketh them
like unto God.

2. In such a kingdom the conscience enjoyeth peace, consola
tion and rest, when it underslandeth and knoweth that God is
merciful unto it, and imputeth not sins.

3. Therefore man beareth all kind of tribulation and affliction,
by which sin is scoured, and the force thereof abated : He also
endeavoureth to be beneficial unto others, as he himself hath
been as it were overwhelmed with the benefits of God.

OF THE KINGDOM OF GOD. 141

4. And so the Lord reigneth after two sorts : First, for that
he maketh the faithful certain of the grace of God, and remission
of sins. Secondly, for that he layeth the cross upon them, that
the body of sin may be weakened,, and they brought to amend
ment.

5. He that forgiveth his debtors pertaineth to the kingdom of
God, but he that doth not forgive them, remaineth under the
kingdom of sin. These things I thought good to speak in this
present place concerning the kingdom of heaven, the kingdom of
God, or the kingdom of Christ, which is the same ; to wit, that
it is nothing else but a kingdom, in which thou shalt find nothing
but forgiveness of sins. Which kingdom is preached and offered
unto us by the gospel ; God grant that we may so receive it.
Amen.

SERMON XII.

OF PRAYER.

THAT prayer may be good indeed, and may also be heard, we
must first consider that two things are necessary thereunto ; one,
that we first meditate upon the promise of God, and do as it
were advertise God thereof, and trusting unto it, be emboldened
and made cheerful to pray ; for unless God had commanded us
to pray, and had promised also that he will hear us, even all
creatures could not obtain so much as a grain by their petitions.
Whereupon it followeth, that no man doth obtain any thing of
God for his own worthiness, or the worthiness of his prayer, but
by the only goodness of God, who preventing all our petitions
and desires provoketh us to pray and desire of him, by his gentle
and bounteous promise and commandment, that we may learn
how great care he hath over us, and is ready to give us more
things than we durst enterprise to ask, and that we may also
learn to pray boldly, inasmuch as he giveth us all things,, even
in more ample manner than we do ask them.

It is necessary that we do no whit doubt of the promise of the
true and faithful God, for therefore he hath promised that he
will hear us, yea, and hath commanded us to pray, that we might

142 OF PRAYEK.

have a sure and strong faith that our prayer should be so heard,
as he saith, Matt. xxi. and Mark xi., " Whatsoever ye shall ask
in prayer, believing, ye shall receive." And in Luke, chap. xi. 9,
" And I say unto you, Ask, and it shall be given you: seek,
and ye shall find : knock, and it shall be opened unto you. For
every one that asketh, receiveth : and he that seeketh, findeth :
and to him that knocketh, it shall be opened. If a son shall ask
bread of any of you that is a father, will he give him a stone ?
or if he ask a fish, will he for a iish give him a serpent? Or if
he shall ask an egg, will he olTer him a scorpion ? If ye then,
being evil, know how to give good gifts unto your children; how
much more shall your heavenly Father give the Holy Spirit to
them that ask him ?" We must boldly trust to these and such
like promises and commandments, and pray with true confidence.
If one so prayeth, that he doubt whether God hear him, and
maketh his prayer only at a venture, caring not greatly whether
he be heard or not heard, he committeth a double olTence. One,
for that he himself maketh his prayer frustrate, and laboureth
in vain ; for so James saith, chap. i. G, 7, " But let him ask in
faith, nothing wavering: for he that wavcrcth is like a wave of
the sea, driven with the wind and tossed. For let not that man
think that he shall receive any thing of the Lord." Such a man's
heart is not quiet and settled, wherefore God can give him no
thing ; but faith maketh the heart quiet, and capable of the gifts
of God.

The other offence is, that he counteth the most faithful and
true God, as a lying, vain, and inconstant man, as he which nei
ther is able, neither will fulfil his promises, so by his doublings
lie robbeth God of his honour, and name of faithfulness, and
truth. Whereby it is so grievously offended, that even that
offence being committed, a Christian is plainly changed into a
heathen, and clenieth and loseth his true God, so that if he con
tinue therein, he is damned for ever without all comfort ; and if
any thing be given unto him, which he asketh, it is given him
not to good but to evil, as well temporal as eternal, not for his
prayer sake, but from the wrath of God, that he may recom
pense those goodly words, which are uttered in sins, unbelief,
and to the dishonour of God. Some say, I would trust indeed
that my prayers should be heard, if I were worthy, or if I could
pray well. Then, say I, if thou wilt not pray, before them shalt
know and find thyself fit to pray, thou shalt never pray. For as
it is before said, our prayer must not rest upon our worthiness,

OF PRAYER. 143

or the worthiness of itself, or be grounded thereon, but upon
the immutable truth of the promise of God. If so be that it
trust to itself or any other thing, and ground itself thereon, it is
false and deceiveth thee, although thy heart should even burst
by reason of the ardent affection of godliness, and thou shouldest
weep nothing but drops of blood. For therefore we pray, be
cause we are unworthy to pray, and hereby surely we are made
worthy to pray, and fit to be heard, inasmuch as we think that
we are worthy, and do boldly and cheerfully trust to the faith
fulness and truth of God.

Although thou be unworthy, yet have regard hereunto, and
mark most diligently, that a thousand times more consisteth in
this, that thou honour the truth of God, and not with thy doubt
fulness accuse his faithful promise of falsehood. For thine
own worthiness doth not further thee, neither thy unworthiness
hinder thee : but infidelity doth contemn thee, trust and con
fidence maketh thee worthy and preserveth thee; wherefore so
behave thyself all thy life long, that thou do not at any time
esteem thyself either worthy or fit to pray or receive, unless
thou find thyself to be such a one as clareth enterprise the matter
freely, trusting to the true and certain promise of thy merciful
God, which will so show both his mercy and goodness unto thee,
that as he promised to hear thee being unworthy, and having
not deserved it, of his mere grace, moved with no prayers ; so
he will hear thee being an unworthy asker, of his only grace, to
the honour of his truth and promise, that thou mayest give
thanks, not to thine own worthiness, but to his truth, whereby
he hath fulfilled his promise, and to his mercy, whereby he hath
made and set forth his promise. And this the 25th Psalm con-
firmeth, where David saith, " Good and upright is the Lord ;
therefore will he teach sinners in the wa}'\ The meek will he
guide in judgment ; and the meek will he teach his way. All
the paths of the Lord are mercy and truth, unto such as keep
his covenant, and his testimonies." Grace and mercy are in his
promise, faithfulness or truth in fulfilling and hearing. And in
the 85th Psalm, he saith, *c Mercy and truth are met together,
righteousness and peace have kissed each other," that is, they
come together in every work and gift, which we obtain of the
Lord by praying. In this trust and confidence thou must so
behave thyself, that thou do not limit to the Lord any bound or
end, day or place, neither appoint any manner or measure of
hearing, but that thou do commit all those things to his divine

144 OF PRAYER.

will, wisdom, and omnipotence, that thou boldly and cheerfully
look to be heard, and yet not desire to know how, and where,
how soon, and how long, and by what means.

For his divine wisdom shall find a better manner and measure,
time and place, than we can think, even although that should
be done by miracles. Even as in the Old Testament, Exod. xiv.,
when the children of Israel trusted that God would deliver them,
and yet no possible means were before their eyes, or in all their
thoughts, then the Red Sea opened itself, and gave them pas
sage, drowning all their enemies at once. The holy woman
Judith, when she heard that the citizens of Bethulia would after
the space of five days give up the city, if God in the mean time
did not help them, rebuked them, saying, tf What are ye, that
ye tempt the Lord ? those are not devices and purposes, whereby
we obtain mercy of God, but rather whereby we provoke him
unto wrath and displeasure. Will ye set the mercy of the Lord
a time, and appoint him a day after your will !" Hereupon God
did help her after a marvellous sort, that at the last she slew
Holofernes, and put the enemies to flight, Judith xiii. So St.
Paul also saith, Eph. iii. 20, that the power of God is such and
so great, that it doth far greater and better things than we either
ask or think. Wherefore we ought to think ourselves more vile,
than that we may name, appoint, or prescribe the time, place,
manner, measure, and other circumstances of that which we ask
of God, but we must leave all things wholly unto him, con
stantly and boldly, believing that he will hear us.

SERMON XIII.

ON THE BIDDING OF GUESTS TO THE GREAT SUPPER.

Luke xiv. 16 — 24. A certain man made a great supper, and
bade many, t)T.

As in the whole scripture, so in this text also we must endea
vour, that according to our ability (as ye have oftentimes heard
heretofore) we may understand the true and simple meaning,
and thereupon settle our heart and conscience. For he that
shall encounter with Satan, must not waver and stagger this way

ON THE BIDDING OF GUESTS, ETC. 145

and that way, but must be certain of his cause, and instructed
with many places of scripture, otherwise when the devil shall by
an uncertain place of scripture, draw him to his fork, he will
toss him this way, and that way, as the wind doth a dry leaf.
Wherefore out of this text we must gather a certain meaning,
whereby we may persist and stand sure. Howbeit it is not to
be understood of the reverend eucharist, or the bread of the
Lord's table, although Papists have miserably wrested it, as
they have done many other authorities of scripture. But this is
the scope, this is the sum of this text ; that the gospel is preached
and published through the whole world, but few receive and
embrace it; and it is therefore called a supper, for that the
gospel must be the last word, which shall continue to the
end of the world. Wherefore the supper here is nothing else,
but a very rich and sumptuous feast, which God hath made
through Christ by the gospel, which setteth before us great
good things and rich treasures. And he sent his servants to
bid men to this sumptuous supper ; that is, the apostles were
altogether sent with one word into the whole world, that they
might bid and call men to this supper, with one voice, with one
gospel, with one embassage; after such sort, that if St. Peter
had come and preached the gospel of God in that place where
Paul had preached it before, yet had it been one word, and the
same preaching, that the hearers should have been compelled to
say, Behold he preacheth the same that we heard before of the
other; they wholly consent and agree, and the thing that they
publish is all one.

That the Evangelist might insinuate this consent and agree
ment in preaching, he saith, " He sent his servant," he saith
not, his servants, as of many. Now this message the servant
must do to the bidden guests. " Come, for all things are now
ready." For Christ hath suffered death, and in his death hath
slain sin and death, also was risen again from death, the Holy
Ghost was given ; and briefly all things were prepared which
pertained unto that great supper. All things were without all
our cost. For the Father by Christ hath paid the price of all
things, that without all our merit and labour we might enjoy his
goodness, and be nourished and enriched. He sendeth his ser
vant therefore first to the Jews, to bid them to this great supper,
unto whom the promise was made of God ; for the law and all
the prophets were directed hereunto, that they might prepare
the people of God. As the angel Gabriel declared of John the

L

146 ON THE BIDDING OF GUESTS

Baptist to his father Zacharias, Luke i. 15, 16, 17, " He shall
be filled with the Holy Ghost, even from his mother's womb.
And many of the children of Israel shall he turn to the Lord
their God. And he shall go before him in the spirit and power
of Elias, to turn the hearts of the fathers to the children, and
the disobedient to the wisdom of the just, to make ready a peo
ple prepared for the Lord." But what did the guest answer to
the message of the servant ? The text following declareth,
" And they all with one consent begun to make excuse." This
is that whereof the Lord speakelh, Matt. x. 37, 38, " He that
loveth father or mother more than me, is not worthy of me :
And he that loveth son or daughter more than me, is not worthy
of me. And he that taketli not his cross, and followeth after
me, is not worthy of me." Tor he that will be partaker of this
supper, must put all things into danger for the gospel sake,
body, goods, wife, children, friends, &r.

Moreover lie must leave all things whatsoever they be, that
separate him from the gospel, although they seem good, just,
right, and holy ; neither think ye that these men which here ex
cuse themselves, were guilty of grievous sins, or occupied about
unjust matters and works; for it is not unjust to buy, to use
trade of merchandize, to maintain himself honestly, to marry a
wife, to be joined in matrimony. But therefore can they not
come to this supper, for that they will not forsake these things,
but will rather cleave to them in their heart; now they must be
utterly forsaken and left, when the gospel so requireth ; thou
wilt perhaps say, I would indeed willingly follow the gospel, I
would cleave unto it, and do all other things whatsoever, but to
forsake goods, houses, family, wife, children, &c., surely this is
a hard matter; God hath commanded me to labour, to maintain
my wife and children, £c. Behold therefore this is the scope
and sum, that the gospel is the word of faith and offence, be
cause of which every faithful man doth bear offence willingly;
indeed God hath willed thee to do these things, however he hath
also commanded, that thou prefer him before all creatures, and
love him above all things, and think him higher than all things
which thou canst know, even as the chief and greatest command
ment giveth us to understand ; " Thou shalt love the Lord thy
God with all thine heart, and with all thy soul, and with all thy
might/' Deut. vi. 5. Wherefore thou must forsake all things
before thou suffer thyself to be plucked away from the love of
him, or his words ; although indeed he loseth nothing, which

TO THE GREAT SUPPER. 14?

forsaketh anything for the gospel's sake ; if for the gospel's sake
thou lose this temporal life, God will give thee another far better,
viz., eternal life, as Christ saith, Matt. x. 39, " He that findeth
his life shall lose it : And he that loseth his life for my sake,
shall find it."

If thou be compelled to forsake thy wife, together with thy
children, remember that God hath a care of them, he will be a
better father unto them than thyself which undoubtedly cometh
to pass, if so be that thou believe ; for we have very great and
rich promises that he will not s ufter his word to fail, but will
always fulfil ; if we can freely and confidently trust in him, and
commit ourselves wholly to him ; Christ saith after this sort,
Matt. xix. 29, " And every one that hath forsaken houses, or
brethren, or sisters, or father, or mother, or wife, or children,
or lands for my name's sake, shall receive an hundred-fold and
shall inherit everlasting life." We have here his words and
promise, what would we have more ? or what can we desire
more ? Wherein therefore do we fail ? only in our faith ;
whereof no man cometh to this supper, but he that bringeth
with him a sincere faith, which God preferreth and loveth
above all creatures ; but how doth the Lord recompense them
which excused themselves that they could not come to the
supper ? The text itself declareth, " Then the master of the
house being angry, said to his servant, Go out quickly into
the streets and lanes of the city, and bring in hither the
poor, and the maimed, and the halt, and the blind." To go
into the streets and lanes is nothing else, but that whereas
the Jews made themselves unworthy of the gospel, and did
refuse it, the disciples turned to the Gentiles : for it was en
joined them of Christ, that they should not turn themselves to
the Gentiles, nor preach the Kingdom of God in the cities of
the Samaritans, but should go only to the sheep of the house
of Israel, and should feed them only, as they did ; now the
Jews striving against this sword, and by no means receiving
it, the disciples said, Acts xiii. 46, 47, " It was necessary
that the word of God should first have been spoken to you :
but seeing ye put it from [you, and judge yourselves unworthy
of everlasting life, lo, we turn to the Gentiles. For so hath the
Lord commanded us, saying, I have set thee to be a light of
the Gentiles, that thou shouldest be for salvation unto the ends
of the earth." But what meaneth that which he saith more
over to the servant ?

L 2

148 ON THE BIDDING OF GUESTS

" Go out into the highways and hedges and compel them to
come in, that my house may be filled." This is to he under
stood of desperate and weak consciences, which also pertain
unto this supper, and are compelled unto it, but this compulsion
is not outward, hut inward and spiritual, and is done after this
sort : when the law is preached, sin is set before our eyes and
revealed, that a man may come to the knowledge of himself, so
that to compel to enter, or come in, doth rightly signify to drive
sin into the conscience, whereby a man may know that he is
nothing, that all his works are sins, and subject to damnation,
and so suddenly his conscience may become desperate, and his
heart faint and terrified, that all that confidence and opinion of
help may depart, and man himself be able no where to comfort
himself in any thing, and at the last be driven to despair of
himself; if so be that one be once after this sort compelled,
then do not long delay to let him come in, but deliver the man
out of desperation ; that cometh to pass, when thou comfortest
him by the gospel, and declarest that he is delivered from his
sins, saying, .Believe in Christ that he hath made the free from
thy sins, then shalt thou be delivered and free from sin.

And this is the meaning of that which he saith, " Compel
them to cume in." It is not to be understood of outward com
pulsion, as some interpret it, that wicked and ungodly ones
should he violently driven to the supper, for this prevaileth no
thing, neither is it so meant in this place, wherefore it is to be
referred only to the conscience, and is inward and spiritual.
Now he goeth on to speak to the servant and the rest. " For I
say unto you, that none of those men which were bidden, shall
taste of my supper." This is the conclusion, that they which
think themselves most certain that they shall come to the sup
per, and taste of it, shall not taste of it : the reason ye have
heard. Now hriefly the guests that are bidden and do not
come, are they, which think that they shall obtain the supper
by their own works, very much wearying themselves, thinking
assuredly that they shall taste of it : but the Lord concludeth
and saith, Not one of these men shall taste of my supper.
Wherefore, most gentle Lord ? they have committed no wicked
thing, neither have been occupied about unjust matters. Be
hold this is the reason ; for that they have forsaken faith, and
have not confessed it freely before every one, neither have pre
ferred that rich and sumptuous supper before all creatures : for
seeing it is sumptuous, it requireth those men that do judge

TO THE GREAT SUPPER. 149

it to be so, and do put any thing in danger, whatsoever it be,
that they may be partakers of it. Thus ye have the compendious
meaning of this text, which I have only briefly run over ; if any
will expound it more at large, I am well content he so do.

SERMON XIV,

ON THE WORKS OF CHARITY.

Luke vi. 36 — 42. Be ye therefore merciful us your Father also
is merciful, fyc.

THE works of charity which we must do to our neighbours in
temporal things, and in corporal necessity, are described unto
us in this text ; which the Lord then declared, when he said a
little before in the same chapter, " Love your enemies, do
good to them which hate you : bless them that curse yon, and
pray for them which despitefully use you. And unto him that
smiteth thee on the one cheek, offer also the other: and him
that taketh away thy cloak, forbid not to take thy coat also,"
&c. All which he comprehending in a brief sum, saith, " Be
ye therefore merciful, as your Father also is merciful." Here
ye see all good works summarily described, which we must ex
ercise among ourselves, as our heavenly Father hath exercised
them toward us. Ye have oftentimes heard, that it is not need
ful to do good works toward God, but toward our neighbours
only : God can be made neither stronger nor richer by our
works, but man may be strengthened and enriched by them,
unto whom also they are necessary, unto whom only they are to
be directed, and not unto God, which ye have very often heard,
and which is now in your ears ; but would to God it would at
the last burst forth both into your hands and works. Mark
therefore how perverse an order it is, when any deal with God
by works, with whom notwithstanding they must deal only by
faith, and when faith is directed unto man, whereas it is to be
placed in God alone. Turn these contrariwise, and they shall
be right, after this sort ; let us first repose faith in God alone,
and let us then give ourselves to serve our neighbours, and to
direct all our works so that they may turn to their advantage.
We must deal before God by no other thing but by faith

150 ON THE WORKS OF CHARITY.

alone, because none is able to help us but God only, and what
soever we possess either in mind or body, that cometh wholly
to us from God alone, in whom we ought to trust, upon whom
we ought to set our heart. Now some use such a preposterous
order, that they repose faith, which ought to have respect to
God only, in themselves and others ; they rest upon their tra
ditions, and whatsoever their great masters have invented, in
that they put their trust. Of .such God saith in Jeremiah, chap,
ii. l.'J, .'to, " My people have committed two evils : they have
forsaken me the fountain of living waters, and hewed them
out cisterns, broken cisterns that can hold no water. Yet thou
sayest, Because 1 am innocent, surely his anger shall turn from
me : behold, I will plead with thee, because thou sayest, I
I have not sinned/' First he saith, that his spouse is turned
into an harlot, and hath estranged herself from God the foun
tain of life, from whom life, salvation, and every good -thing
floweth, him they have forsaken. Secondly, they set up their
own traditions, and dig unto themselves a fountain of their own,
which can hold no water. So 1'api-ls trust to their own inven
tions, to their founding of masses, to their fastings, prayers,
and such like things, which appear to be as a fountain, out of
which they would draw life, and blessedness of salvation, when
notwithstanding it is able to hold no water; they forsake God
the fountain of life. Afterward he saith, they dare rise against
me, that I should not be angry with them, alleging that their
works are just, and they will go to law with me. Behold this
is another sin, that they go about to defend their works. Where
upon God also saith, " I will plead with thee. Why gaddest
thou about so much to change thy way?" So faith pertaineth
to God alone, whereunto it bclongeth to obtain all whatsoever
things are necessary, as well temporal things as eternal, and so
to obtain them, that it think not that it hath merited in any
thing. Also, it must again apply itself downward toward our
neighbour, without looking for any recompense, not that blessed
ness consisteth in that deriving of faith, to wit, charity, for
neither cloth God require that, who will have the conscience to
rest only in him ; even as the spouse must cleave only to her
husband, and to no other, so also God requireth of us that we
trust in him alone. These things Christ declareth, when he
saith, " Be ye therefore merciful, as your Father also is merci
ful." Wherefore I must so order my conscience toward God,
that I undoubtedly believe that I have him a bountiful and

ON THE WORKS OF CHARITY, 151

merciful Father, as I will afterward declare, and that I also do
show mercy toward my neighbour ; which faith must be inward,
and carried upward unto God, but works must be without, and
derived downward to our neighbours.

After this sort Abraham did, when at the mountain in the
country of Moria, he ascended to God, he left his servants and
asses below at the bottom of the mountain, taking only Isaac
with him. The same must be done of us if we will ascend
unto God, that we may come to him with Isaac only, that is,
with faith ; servants and asses, that is, works, are to be left
below. Thus much for the entrance of this text concerning
faith and works, to wit, that faith must pierce inward and up
ward, but works must go without and downward, whereby at
length it cometh to pass, that we are righteous before God and
men, for that we give due honour unto God, and believe ac
cording to his word, and satisfy our neighbour in the duty of
love. Now let us see the very words of the text in order.
" Be ye therefore merciful, as your Father also is merciful."
How therefore is our heavenly Father merciful ? After that
sort, that giveth us all good things, corporal and spiritual,
transitory and eternal, freely, and of his mercy ; for if he should
give unto us according to our desert, he should give unto us
nothing but hell-fire and eternal damnation. Whatsoever there
fore good things he bestoweth upon us, he bestoweth them of
his mere mercy : He seeth us stick fast in death, therefore he
hath mercy upon us and giveth us life : he seeth us to be the
children of hell, therefore he, taking pity upon us, giveth us
heaven : he seeth us to be miserable and naked, hungry and
thirsty, it pitying him hereof, he clotheth us, and refresheth us
with meat and drink, and maketh us full of all good things : So
whatsoever we have either in body or in spirit, he giveth it us of
his mere mercy, without any merit or desert of ours. Where
upon Christ here saith, Imitate your Father, and be merciful
like unto him.

This is not simple mercy, such as reason teacheth, for that is
greedy of her own advantage, \vhich giveth only to great and
learned men, and to them that deserve it ; itloveth them that be
fair and beautiful ; it giveth unto them, of whom it looketh for
profit again, which is a mercy divided, begging, and as it were
torn and broken in pieces : For if I shall give to him that hath
deserved, or if I shall regard fairness or friendship, it is a bar
gain or debt, and not mercy. Hereof Christ speaketh in the

]«3C ON THE WORKS OF CHARITY,

same chapter before his text, in this wise, u If ye love them
which love you, what thank have ye? for sinners also love those
that love them. And if ye do good to them which do good to
yon, what thank have ye r for sinners also do even the same,
And if ye lend to them of whom ye hope to receive, what thank
have ye ? for sinners also lend to sinners to receive as much
again." But the mercy of Christians must not seek her own,
but so behave itself, that, it be indifferent, that it regard all alike
with open eyes, both friends and foes, even as our heavenly
Father doth : And wheresoever this mercy is not, neither is
there faith also ; for thy heart being >cttled in faith, so that
thou knowest (Jod to have showed himself thy God, so gentle
and bountiful without thy desert, and of mere grace when thou
wast as yet his enemy, and the child of everlasting malediction;
thy heart, I say, being settled in this faith, thou canst not con
tain thyself, but that thou shew thyself again so to thy neigh
bour, and that wholly for the love of God, and for thy neigh
bour's good. Take heed therefore what difference thou make
between a friend and enemy, between the worthy and un
worthy ; for ye see all which arc in this text rehearsed, to have
otherwise deserved of us than that we should love them, or do
well unto them. And the same thing the Lord mcaneth, when
he saith, Luke vi. 35, " Love ye your enemies, and do good, and
lend, hoping for nothing again : and your reward shall be great,
and ye shall be the children of the highest : for he is kind unto
the unthankful, and to the evil." But how cometh it to pass,
that a certain contrary thing to that which we have taught,
seemeth to appear in this text, where he saith, tc Be ye there
fore merciful, as your Father also is merciful." Again, "Judge
not, and ye shall not be judged: condemn not, and ye shall
not be condemned : forgive, and ye shall be forgiven."

All which authorities sound so, that we must deal before God
with our works, and by them deserve the mercy of God, when
notwithstanding ye have very often heard, that faith alone doth
all ; and both Paul, and the whole scripture, do commonly say
and affirm, that we must believe in God alone, and deal only by
mere faith before him. It is requisite here to understand that
good words are only a setting forth and commendation of faith,
so that if I believe, I must be merciful, I must not judge nor
condemn my neighbour, I must forgive, and give unto my
neighbour. Wherefore set an example before yourselves, Gen.
xxii. 12 : What did Abraham, being commanded to offer his

ON THE WORKS OF CHARITY. 153

son ? He obeyed the commandment,, and drew forth the sword
to kill his son ? What ensued thereupon ? The Angel of the
Lord stayed him, saying, f( Lay not thy hand upon the lad,
neither do them any thing unto him : for now I know that thou
fearest God, seeing that thou hast not withheld thy son, thine
only son from me." Howbeit this is here to be known
and marked of us, that we must first receive, before we give ;
before we show mercy, we must receive mercy of God; we do
not lay the first stone, neither doth the sheep seek the shep
herd, but the shepherd the sheep. Wherefore so bestow thy
works in every respect, that thou look for nothing at God's
hand because of them ; for we obtain even everything of God
without merit or desert, so God saitb, Isaiah Ixv. 1, " I am
sought of them that asked not for me : I am found of them that
sought me not." And in the end of the same chapter, " And
it shall come to pass (saith God) that before they call, I will
answer ; and while they are yet speaking, I will hear." For
indeed before we seek him, he findeth us ; before we ask him,
he heareth us. Likewise St. Paul saith, Rom. iii. 22, "There
is no difference : For all have sinned, and come short of the
glory of God; being justified freely by his grace, through the
redemption that is in Jesus Christ : whom God hath set forth
to be a propitiation through faith in his blood, to declare his
righteousness for the remission of sins that are past, through
the forbearance of God ; to declare, I say, at this time his
righteousness; that he might be just, and the justifier of him
which believeth in Jesus :" And in the chapter following he
saith, " Now to him that worketh, is the reward not reckoned
of grace, but of debt. But to him that worketh not, but be
lieveth on him that justifieth the ungodly, his faith is counted
for righteousness. And if by grace, then it is no more of works :
otherwise grace is no more grace," as he saith afterward in the
eleventh chapter.

Again, I must bestow my works so that they may be a cer
tain sign, and as it were a seal graven with letters, whereby I
may be assured that my faith is sincere ; for if I feel in my
heart, that my works proceedeth from love, 1 am sure concern
ing the integrity and soundness of my faith. If I forgive, the
same forgiveness doth assure me concerning the sincerity of
my faith, doth declare my faith, and certify me, that God hath
also pardoned my sin, and doth daily more and more pardon me.
So it fell out with Abraham, his work made his faith known

154 ON THE WORKS OF CHARITY.

unto him. God indeed knew that he did helieve ; but it be
hoved that Abraham also should know, and shew forth his faith ;
wherefore works following only freely as fruits of faith, are de
clarations of such a faith ; for what should it profit me, if I had
even a strong faith, but unknown unto me ? Even as if I
should have a chest full of gold, yet I being ignorant thereof,
should have no advantage thereby : but if any would show it
unto me, he would do me as great pleasure as if he gave it me.
So if I have faith, and yet be ignorant thereof, it is no profit
unto me : wherefore it must burst forth, and be showed by the
works that ensue, which are both signs and seals of the present
faith. So St. Peter meaneth, when speaking of the works of
charity, and the virtues of faith, he concludetli thus : " Where
fore the rather, brethren, give diligence to make your calling
and election sure ; for if ye do these things, ye shall never fall:
For so an entrance shall be ministered unto you abundantly,
into the everlasting kingdom of our Lord and Saviour Jesus
Christ :" 2 Pet. i. 10, 11. He saith not, do good works, that
bv them ye may he called, but that ye may assure yourselves of
your calling.

Accustom yourselves well unto the phrases and manner of
speaking used in the scripture, that ye rush not upon them like
blind moles, and confirm works in such places as this ; for works
are to be rejected, if we think that we are justified by them ;
but herein they are extolled and commended, in that they are
profitable to our neighbour, and fruits and signs of faith. Be
hold, it was meet that I should make this digression, lest I
should confirm the meaning of the Papists. Now if it should be
demanded why God oftentimes setteth down such contrary sen
tences, and disagreeing one with another, as it seemeth to us
and our reason ; 1 answer, that he ma}' exercise us in reading,
and that we should not think that we understand the whole
scripture, when we scarce understand one place. Some sayings
do guide the spirit, how we ought to behave ourselves toward
God, only by faith, as this; " Being justified freely," Rom. iii.
24. Again, lest the body should be sluggish outwardly, there
are sentences also set forth unto us, which do guide and exer
cise the body, as these which we have heard here rehearsed,
" Forgive and ye shall be forgiven." Christ affirmeth that he
will require works in the last day, and will say after this sort to
the condemned, Matt. xxv. 42, 43, " For I was an hungered,
and ye gave me no meat) I was thirsty, and ye gave me no

ON THE WORKS OF CHARITY. 155

drink ; I was a stranger, and ye took me not in ; naked, and
ye clothed me not; sick, and in prison, and ye visited me not."
Which sentences, while ignorant and light spirits labour to
wrest and apply to works, they see not how great evil they
commit. But spiritual men refer them to the very body only,
they themselves standing before God in Spirit, which is both
just and necessary. For there are two things in man, the spirit
and the flesh. Hereupon there are some places which do guide
only faith in the spirit : some which do direct only works in the
lody ; for one place cannot direct both the body and the spirit
together. We must so do with our substance, that we be will
ing to part from it, to lend, and to give to our neighbour, when
it shall be requisite. And if we see any not to have, wherewith
to make restitution, we must release him, and forgive the debt
according to the example of Nehemiah, as we read in Esdras,
i. 5. For God hath given many things unto us, who is able to
give us more things also if we believe. And thus we hear that
if we will be Christians, we ought to lend, give, and to be will
ing to part from that which we have, otherwise we shall not
show the fruits of a lively faith. Wherefore lay up this text
inwardly in your minds, that ye deal by no other thing before
God, but by faith only, and refer and bestow your works to the
service and profit of your neighbour. Thus much shall suffice
to have been spoken concerning the former part.

Now what is to be said more of this text, or what doth fol
low, we will afterward consider. In the words following, the
Lord interpreted! himself what kind of mercy he understand-
eth, saying, after this sort, " Judge not, and ye shall not be
judged; condemn not, and ye shall not be condemned ; forgive,
and ye shall be forgiven ; give, and it shall be given you." In
this place the Lord divideth mercy into three parts, that we may
not be ignorant what manner of mercy that ought to be, which
it behoveth us to show to our neighbours. First, judgment and
condemnation is taken from us. Then thou must forgive thy
neighbour if he hath committed anything against thee. Lastly,
thou must help the needy. These things this word (mercy] sig
nified, wheresoever it cometh in the scriptures. And all these
must proceed from a sincere heart, all colouring and flattery
being taken away, that there be no respect had of the person.
For if thou desirest to wish well to them, which wish well to
thee ; or to hurt them, which hurt thee, thou art utterly de
ceived. But Lhou must do so, as Christ saith a little before ;

J5() ON THE WORKS OF CHARITY.

imitate thy heavenly Father, love thine enemy; do well to him
which doth evil to thee ; forgive him that hurteth thee ; lend to
the needy, and so of the rest. That therefore we may speak of the
former part, that we must not judge or condemn ; we must mark,
that God hath ordained the sword of the magistrate to the pu
nishing of public offences, so that it be provided that it be not
clone against the precept and commandment of God, as that the
innocent be not executed ; for whereas the judge dealeth un
justly, he is as well an homicide as another, of which judgment
Christ saith nothing here. Elsewhere he maketh mention
thereof, whenas he said to him which desired that he would
bid his brother divide the inheritance with him, Luke xii. 24,
" Who made me a judge or a divider over you r" For the care
and governing of outward things do not belong to the kingdom
of Christ. But Christ speaketh here of another judgment,
namely, of that whereby one reputeth and countcth another
good or evil, whenas notwithstanding he seeth no good or evil
to he done of him. Which judgment belongeth only unto God.
For it may be, that thou see thy brother offend to-day, whom
notwithstanding to-morrow God doth receive, then may he both
be, and also seem unto thee to be good, neither must thou
remember his sins ; for that Christ hath forbidden ; there can
not be either love or concord where this judgment and con
demnation is usual amongst men.

To judge and condemn another is nothing else, than to have a
beam in his own eye, which all hypocrites do without doubt bear
in their eyes. For they that judge themselves good, are offended
at their brother, whatsoever others do, it displeaseth them, foras
much as they will not acknowledge their own sin. But itcometh
to pass, that when thou seest many sins in others, thou seest not
the beam that is in thine own eye, and so fallestinto the judgment
of God, Hereof it cometh, that thou which judgest another, art
made worse than the most wicked woman, or the most unchaste
harlot before God, who alone knoweth who is to be saved, and
who to be condemned. Such hypocrites are of that nature, that
it is a pleasure unto them, and they take no small delight thereof,
if they reason and talk either of the sin or fault of another man,
yea, they increase a small thing or trifle in their neighbour, and
whatsoever others do, they interpret it at the worst, so that no
man is able to do that which pleaseth or liketh them ; and
though they themselves do not such things, yet they willingly
hear that other men do them, whereas a godly man helpeth as

ON THE WORKS Of CHARITY, 157

much as he is able that these things may be covered and
amended; but it many times falleth out,, that they are most
filthy adulterers, even according to the flesh,, which do so judge
and condemn others, howbeit they do not judge man only, but
even God himself. Wherefore if thy brother be a sinner, con
ceal his sin, and pray for him to the Lord, if thou reveal his sin
and rejoice thereat, surely thou art not the child of the merciful
Father, for if thou were, thou wouldst be merciful according as
he is.

This is a thing most certain, that we are not able to show so
great mercy to our neighbour,, as God both hath, and doth show
to us ; but that is the practice of Satan, that we do those things
which are quite contrary unto mercy, which is an undoubted
sign that there is no mercy at all in us. Of these judgers of
others, Christ speaketh in the gospel, when he saith, Luke vi.
39, 40, 41, 42, « Can the blind lead the blind ? Shall they not
both fall into the ditch ? The disciple is not above his master,
but every one that is perfect shall be as his master. And why
beholdest thou the mote that is in thy brother's eye, but per-
ceivest not the beam that is in thine own eye ? Either ho\v
canst thou say to thy brother, Brother, let me pull out the mote
that is in thine eye, when thou thyself beholdest not the beam
that is in thine own eye? Thou hypocrite, cast out first the
beam out of thine own eye, and then shalt thou see clearly to
pull out the mote that is in thy brother's eye." As if he said,
thou thinkest that thy brother is blind, and in thy mind doest
find fault with another, that is, thou wilt guide another, notwith
standing thou thyself art blind ; thou judgest him a sinner, and
thyself an honest and just man ; what other thing is this, than
for thy heart to be so affected, that thou count thyself better ?
Which is nothing else, than that thou wilt lead and guide others,
when thou thyself art more blind than a mole, so that he which
followeth thee, doth fall with thee into the ditch.

Of such as judge themselves to excel others, and think them
selves to be followed more than the word of God, St. Paul
speaketh, Rom. ii. 17, 18, 19, 20, 21, 22, 23, « Behold (saith
he), thou art called a Jew, and restest in the law, and makest
thy boast of God ; and knowest his will, and approvest the things
that are most excellent, being instructed out of the law; and art
confident that thou thyself art a guide of the blind, a light of
them which are in darkness ; an instructor of the foolish, a
teacher of babes, which hast the form of knowledge, and of the

158 ON THE WORKS OF CHARITY.

truth in the law. Thou therefore which teachest another, teachest
thou not thyself; thou that preachest a man should not steal,
dost thou steal ? Thou that sayest a man should not commit
adultery, dost thou commit adultery ? thou that abhorrest idols,
dost thou commit sacrilege? Thou that makest thy boast of
the law, through breaking the law dishonourest thou God ?"
Whereupon he also saith in the beginning of the same chapter
to hypocrites : " Therefore thou art inexcusable, O man, who
soever thou art that judgest; for wherein thou judgest another,
thou condemnest thyself; for thou that judgest, doest the same
things. But we are sure that the judgment of God is according
to truth, against them which commit such things. And thinkest
thou this, O man, that judgest them which do such things, and
doest the same, that thou shalt escape the judgment of God ?"
Lo, this is to speak the truth to hypocrites, who go about to
show the way to others, which they themselves know not, lead
ing other men into the ditch with them. Therefore the Lord
saitli, " The disciple is not above his master, but whosoever
will be a perfect disciple shall he as his master." This is a
common proverb : I can learn no more of my master than he
knoweth himself; wherefore doth the Lord speak this proverb ?
because of two sorts of masters ; the one is blind, whom if I
shall follow, I also myself shall become blind : he himself falleth
into the ditch, and I follow. The other master is the merciful
father of whom we must learn mercy, whom if we follow, we
also do become merciful like as he is; if we were merciful daily,
we should also become perfect, as lie is perfect, but that cometh
not to pass, as long as we are in this life.

The second part of mercy is, that we forgive them which have
endamaged us, or hurt us by any means. A Christian can never
be so hurt, but he ought to forgive, not only seven times, but
seventy times seven times, as the Lord saith unto Peter, Matt,
xviii. 22. Wherefore God forgiveth a Christian his sin or infir
mity, that he may also forgive others their infirmity, which Christ
setteth forth in a most goodly parable, which he concludeth in
these words, ver. 35, " So likewise shall my heavenly Father do
also unto you, if ye from your hearts forgive not every one his
brother their trespasses." And so we pray daily in the Lord's
prayer, with an addition, saying, " Forgive us our trespasses, as
we forgive them that trespass against us." Is this a hard matter,
if I, a wretched sinner, do forgive my neighbour his trespasses
and his infirmity, whereas the Lord will forgive me my sins and

ON THE WORKS OF CHARITY. 159

my infirmity ? If one had killed my father, what were this,
compared to my sin, wherewith I have offended God, arid pro
voked him to anger ?

The third part of mercy is, that we give to them that he in
misery and need, and that we help them, whereof John speaketh
thus, 1 John iii. ]J, " But whoso hath this world's good, and
seeth his brother have need, and shutteth up his bowels of com
passion from him, how dwelleth the love of God in him ?" For
where the love of God is, it is moved to show itself even in out
ward works. Hereunto also pertaineth the saying of Christ,
Matt. v. 7, (i Blessed are the merciful, for they shall obtain
mercy." Wherefore the Lord addeth a promise in the gospel,
saying, " Give, and it shall be given unto you, a good measure,
pressed down, shaken together, and running over, shall men give
into your bosom." And continuing on his speech, he saith,
" For with what measure ye mete, with the same shall men mete
to you again." This much shall suffice concerning the parts of
mercy which we ought to show to our neighbours ; unto which
the special words of Christ ought to exhort us, who when in the
gospel of Matthew, he had spoken much of a Christian life, and
of love to be showed to our brethren, thus concludeth, saying,
tc Whatsoever ye would that men should do to you, do ye even
so to them, for this is the law and the prophets," Matt. vii. 12.
Now every one is so affected, that being cast down, and in dis
tress, he would wish all the world to help him ; if I be a mise
rable sinner, drowned in sins, bearing a burtheried and troubled
conscience, I would that the whole world should comfort me,
should help and succour me, should cover my sin and shame, so
I also ought to behave myself toward my neighbour, not to judge
him, nor condemn him, but to forgive him his offences, to help
him, to provide for him, to lend unto him, and give him, even as
1 would wish to be done unto myself, if I were driven into dis
tress, necessity, exile, or poverty ; and herein truly Christians
are known, if they love one another, if one do such works of his
mercy unto another, as Christ said unto his disciples at his last
supper, " I give unto you a new command that ye love one ano
ther, as I have loved you ; by this shall all men know that ye
are my disciples, if ye have love one to another." Thus ye have
the meaning of this text, it remaineth that we call upon God for
his grace.

160 THE SUM OF A CHRISTIAN LIFE.

SERMON XV.

THE SUM OF A CHRISTIAN LIFE.

1 Timothy i. 5, 6, 7« 3>~ow the end of the commandment is
charity out of a pure heart, and of a good conscience, and
of fait h unfeigned, fyc.

IT is well known unto you, dourly beloved brethren, with how
great severity God hath commanded his word to be heard and
learned ; for he most highly esteemeth it, and hath bestowed
much labour in defending and publishing it to the world ; he
hath suffered all the prophets to come into perils and dangers,
at the last also lie sent his own Son because of his word, whom
lie suffered to die even the death of the cross ; and what perse
cutions have not the apostles themselves bore for the word sake ?
what afflictions have not all the Christians suffered ? unto some
of which he hath committed the ministry of his word faithfully
to be executed, and to others, hath enjoined the charge of hear
ing the same.

If there were no other cause besides this, whereby we might
be moved to hear and learn God's word, but for that it is the
good pleasure, will, and commandment of God, yet this one
ought to be sufficient great and weighty ; for it is our duty as
creatures to obey our Lord and Creator, and that with all readi
ness of mind, inasmuch as he hath given us so many good
things, and doth as yet daily give us more, for which we shall
never be able to give him sufficient worthy thanks. llowbeit
he is not content, only to have commanded us to do this, or to
require it of us as bound in duty, but promiseth also that great
fruits and advantages shall redound to us thereby, affirming
that by this means his greatest and highest worship is given
unto him ; for he is the great Lord, whom we serve, who hath
many and divers kinds of service, and manifold manners of
worship, and whom we may serve divers ways ; but this only
service which is given to him by hearing the word, doth excel
all the rest ; for if any where a faithful man of the country, or
a citizen, or any which is otherwise in subjection doth serve his
lord or master, he doth by the same service also serve God j

THE SUM OF A CHRISTIAN LIFE. iGl

likewise a child, a man servant, or a maid servant, if they be
obedient,, and do diligently that which belongeth to their duty ;
also a prince and parents if they govern well, and do their duty
faithfully, they all do serve God ; for it is his will and com
mandment which he requireth to be fulfilled of us. Of such
services and kinds of worship the world is full. For to every
one in his state his works are committed and enjoined of God,
whereby he daily both ought and may serve him ; that there
may be left no place for excuse unto any man, as though he were
ignorant, how and wherefore he must serve God, neither that
any seek after things, and invent peculiar manners of serving
God, which he hath neither ordained nor commanded, and in
the mean time neglect that which he hath commanded, as we
have hitherto done in our blindness ; but before all other ser
vices and doings of duties, he hath most highly esteemed and
extolled this service both of them that hear, and them that
preach his word ; and therefore hath ordained also a special
day thereunto every week, in which we must apply ourselves to
no other business ; although we serve God by other labours all
the week, which he hath bound to no time or certain day ; but
he hath chosen this day specially, which he hath severely com
manded to be kept, whereby men may have time and leisure to
perform this service, lest any might fly unto this complaint, that
he hath no leisure by reason of his labours and business \ more
over, he hath appointed special places also for his service, as
among us temples and houses, where wre do come together ;
yea, he hath instituted and kept the whole order of ministers
hereunto, giving also other things which pertain to the perform
ing of the charge of this office, as the knowledge of many
tongues, and divers gifts beside ; and briefly he hath com
manded the whole world by a certain special precept, that it
think this worship or service holy, and far more excellent than
the rest; which he will have so to be delighted in of all Chris
tians, that it may be manifest how much he doth esteem it,
and how acceptable unto him the exercise and handling of his
word is : these things I speak to stir you up, and to admonish
you, why ye ought willingly to hear the word of God, because
it is not only the commandment of God, whereunto we must
obey, but we also have most ample promises, that it is a thing
acceptable to God, and the greatest worship, whereby we can
do honour unto him ; and it so far exceedeth other kinds of
worship, as the brightness of the sun exceedeth the brightness

M

162 THE SUM OF A CHRISTIAN LIFE.

of the stars, and the sabbath day, the other days, and in fine, as
much as the heavenly kingdom excelleth the kingdoms of the
world; for here all things are holy and especially chosen, the
time, place, person, and that because of the word which sancti-
fieth all things unto us ; wherefore we must earnestly endea
vour, that \vc take heed unto ourselves, that we fall not into
sluggishness, and slothfulness, neither that \ve he carried away
with contempt and loathsomeness of hearing the word, as those
delicate and cloyed spirits, which seem unto themselves already
to be masters, and exactly to know all things, yea, far more
perfectly than any can teach them, or as others also, which are
soon cloyed with it, thinking, Why I have heard this very often,
wherefore should I so often hear the same song ? they know not
how great and marvellous a thing it is, also how great worship
of Oi od they so greatly contemn, and neglect with so great sloth-
fulness; wherefore they do after unspeakable means provoke
Ciod to wrath, having his commandment so in contempt, and
suffering his promise to he made void in them, and as much as
is in them impairing and hindering by their example so com
mendable a worship and service of God.

But admit it to be true, which is not, that thou dost under
stand all things perfectly, and art as wise and skilful as Christ
himself: yet thou seest how earnestly he performeth the office
of preaching, and applieth himself unto this work, whereof he
was most skilful before, and had not any whit need thereof, as
we do greatly need it ; so Paul also a prince of apostles, al
though he was exceedingly well learned, and so excellent a
doctor, yet going through many countries, did often and every
where preach, neither was he wearied or cloyed ; whereof it is
meet that thou be nothing at all weary of hearing this word, in
asmuch as the aid and help thereof is exceeding necessary for
thee, both against the devil and all other temptations ; and
although for thy instruction thou shouldest not need it, yet
oughtest thou not to be wearied or cloyed, that thou shouldest
not bestow a few hours in a day every week upon this worship
and service of God ; seeing that before, applying thyself to
false worship, when thou didst pass the whole day in temples,
and didst run from temple to temple, from altar to altar, thou
felt no tediousness or weariness, neither didst say as thou
dost at this day, O, I have heard no new thing, I have heard
these things before ; but didst think thus : This day and yester
day I went to hear Mass, and to-morrow I mind to go to hear

THE SUM OF A CHRISTIAN LIFE. 163

it again ; how much oughtest thou to do this now, knowing
assuredly that this is the right service and worship of God, and
to say, Although I knew most perfectly, as I do not know, yet
to give honour and show obedience unto God, I will do this
service, and because of his love and praise I will hear his word,
that my Lord may see by this chief worship, wherewith I am
especially delighted, that I am willing to serve him ; for although
no other fruit or profit come unto me thereby, yet I may rejoice
that I have performed a most holy and acceptable work unto
him, whereunto other kinds of worship and services being com
pared are of small importance.

Now, he that doth not care for these things, neither is moved
with them, reverently to think and highly to esteem of the
word of God willingly and earnestly to hear and to learn it,
whensoever opportunity and means shall be offered, I will have
nothing to do with him ; for neither may I, neither will I draw
any man hereunto violently : he that contemneth let him con
temn still, and remain a swine as he is, even until that day,
when God will kill him and throw him down headlong to hell ;
for such an one cannot be a good man, neither is it a human sin,
but a certain devilish obstinacy, so greatly to contemn that,
whereunto God hath appointed a place, person, time, &c.
Moreover he moveth us by his commandment, lovingly pro-
voketh us by his promises, stirreth us up and admonisheth us
by his words, and offereth all these of his own accord, and to
be bought with no price or treasure, which is to be far fetched,
or hardly come by, the excellency whereof can indeed be coun
tervailed with no gold ; and hereunto that it is a worship or ser
vice very easy to be done, which may be performed without all
labour or grief, but that thou must attentively hear the preacher,
or apply thy mouth to speak and read, than which labour none
surely is more easy ; and although it is to be feared, thou shalt
bear the cross, and suffer persecution, yet the work itself is so
joined with no difficulty, as no other labour is, no, not even that
that is most easy.

If so be that it be not grievous unto thee, to sit the whole day
in a tavern or an alehouse, or otherwise with thy companions
to trifle and sport thyself with filthy and unseemly jests and
pastimes, also to sing and prate, and yet art not weary, neither
feelest any labour ; thou mayest with a little pain sit in the
temple, and hear the preacher, whereby thou servest God, and
dost that which is acceptable unto him ; what wouldest thou do,

M 2

It34 THE SUM OF A CHRISTIAN LIFE.

if thou shouldst at his commandment carry stones in quarries,
or go armed on pilgrimage to St. James ? or if some other la
borious and painful works should be enjoined thee ? as hitherto
it halli been the custom among us, whenas we would do all
things willingly, whatsoever was enjoined us, when we were
deceived with mere trilled and most impudent delusions ; but
so doth the devil blind men, in whom also he worketh a satiety
and loathing of the word of God, whereby it cometh to pass
that they have no regard what a treasure the word of God is,
but live after a beastly sort, contemning all good doctrine. Let
us therefore at the last delight in these things, thinking thus
with ourselves, that as often as we read or hear the word of
God, either privately or publicly, of whomsoever it be preached,
we apply ourselves to the chief service of God, which pleaseth
God exceedingly well ; after this sort thou mayest inflame thy
self to hear, and God will inspire thee with his grace, that the
seed of his word he not sown in vain, but may bring forth
plentiful fruit ; the word is never taught without fruit, whenso
ever it shall be diligently and attentively heard, neither can it be,
but that by often hearing it, thou should become better; and
although for the present time thou seest or feelest no fruit, yet
in process of time thou shalt plainly perceive and feel it. But
it were long here to rehearse the fruits proceeding of the word,
nay, indeed, they cannot be all rehearsed.

These things I thought good to speak instead of a preface
before the words of St. Paul, to the intent to stir us up more
diligently to hear the word of God ; and surely there is great
need of such an exhortation daily in every sermon, which also is
much pertinent unto the text which we have in hand : for Paul
in this place reprehended curious spirits, which go about by
their own wisdom to be masters of the word of God, and do by
and by falsely persuade themselves, that they know it well, and
that they need not any more the help of any teacher ; but turn
themselves to trifling and vain jangling, that they may bring
forth some new thing, which the common sort may be desirous
to hear, presuming also to be masters of the scripture and of
all men, labouring to teach every one, and yet not understand
ing what they speak, or whereof they affirm, for this is a plague
and calamity that followeth, where the word of God is not
handled diligently and seriously the learners are weary of hear
ing and the preachers slothful in preaching.

Hence it cometh that so great companies of hearers slide

THE SUM OF A CHRISTIAN LIFE. 165

away, and churches become desolate. Of which calamity vain
talking spirits are the cause, which promise ixew things, that
they may win the hearts of the multitudes unto themselves,
boasting in that they are masters of the scripture, and yet are
always such men as are ignorant, forasmuch as they have never
tried what it is to teach others, which we now plainly see, and
the wrath of God is at hand ready to punish our contempt and
unthankfulness ; therefore Paul beginneth his epistle to his dis
ciple Timothy so, that he should take heed, that such teachers
do not arise, which can talk many things of the law, bringing
many new questions and doctrines what is to be done, how
righteousness is to be obtained, all which they do for osten
tation sake, that they may be seen and praised, and seem to be
more learned than others, and yet they never came so far as to
teach any certain thing, or that which might be counted to be
of any importance, but do all things confusedly and out of
order : such babblers use only these words, that we must be
honest, and good works must be done, and God must be served,
&c., but they understand not the sense of these words, what
they mean ; and being asked how we must do good works,
now they teach this particular work to be done, another time
another work, as offer so much sacrifice at this altar, get thee
into this or that monastery, run unto this saint, here erect a
chapel to the honour of such a saint, in another place found a
mass, light tapers, eat fish, buy indulgences, &c., which being
done, they by and by bring another work, and forthwith after
that another. So they know not how to instruct after a constant
and certain manner of teaching, much less can they say, this is,
or in this doth the sum of a Christian life consist, &c., and yet
in the mean time those things must be counted very excellent
that they teach, so much do they boast, and promise almost
golden mountains, as though they alone were doctors, that
might not be gainsaid, and controllers and masters of all other ;
but he is to be counted an excellent master, and highly to be
esteemed, which teacheth the chief point and whole sum of doc
trine,, viz., how the heart and conscience, yea, and the whole
man must live ; they know nothing of that thing, though they
be very full of words, but do altogether err from the principal
point of the law. In the mean time, they intangle the minds of
the hearers with such a confused company of words, that they
know neither how to make a beginning or end of speaking, as it
is uncertain whereunto that disordered company of words doth

]66 THE SUM OF A CHRISTIAN LIFE.

serve, whereby no man can be made better, much less can he
confirm his conscience thereby, as we hitherto have enough and
too much seen, and tried in the papacy among our preachers of
dreams.

What therefore is the sum of that doctrine which is to be
taught to the people ? St. Paul answereth, " The end of the
commandment is love out of a pure heart, and of a good con
science, and of faith unfeigned." This is that "Helen, here
thou hast the sum of Christian life most excellently and fully
comprehended, compendiously and briefly uttered, and which
may be not unfitly printed in thy memory ; thou must endeavour,
if thou wilt not err from the law, but attain to the chief point
thereof (that thou mayest kno\v what is to be clone and what
is to be left undone) to have love proceeding out of a pure
heart from a good conscience, and faith unfeigned ; if thy love
be of this sort, then it is right, otherwise thou errest from the
meaning of the whole law. Now these words are profound,
and comprehend much matter in them ; wherefore we must
partly expound them, that they may be the better understood,
and that we may accustom ourselves to St. Paul's manner of
speech. First, he attributeth to love the sum of the whole law,
wherein it wholly consistcth ; and to love is nothing else (as 1
think it is known to all) but to favour and embrace one from
the heart, and to show, and perform unto him all the duties of
friendship and good will.

Now those jangling doctors also use such words, preaching
and boasting many things of love, but all by piece-meal, and
particularly applied to their own trifles and follies ; even as
heretics, wicked men, and ungracious wretches have love also,
but that which consisteth only among themselves, and them
that are of the same sort with them, in the mean time, they
hate and persecute all good Christians, whom they would wil
lingly accuse of murder, if they could, £c. But this doth not
yet deserve to be called true love. If I choose one or two,
whose conditions like and please me, whom I do friendly and
lovingly embrace, and no man beside them, it is called a par
ticular love, which proceedeth not out of a pure heart, but from
an infected and filthy heart; for true love floweth out of a
pure heart when 1 endeavour as God hath commanded me to
pour forth my love toward my neighbour, and to favour all
•without difference, whether they be friends or enemies, even as
our heavenly Father himself doth, who suffereth his sun to rise

THE SUM OF A CHRISTIAN LIFE. 167

on the good and evil, and sendeth his rain to the thankful and
unthankful, maketh the earth to bring forth many good things,
giveth many, riches, fruits, cattle, and many times, especially
unto them that are the worst of all others ; but from whence
cometh the doing of these things ? truly from pure love, whereof
his heart is most full. This he poureth forth abundantly upon
all, omitting no man, whether he be good or evil, worthy or un
worthy ; and this is called true, divine, entire, and perfect love,
which loveth no one, neglecting the rest, neither cutteth nor
divideth itself, but embraceth all indifferently. The other is
love of thieves and publicans, if I love him, which is for my
turn, and may do me a pleasure, and which esteemeth well of
me, and despise him that contemneth me, and which is not on
my side ; for that doth not proceed from the heart which ought
wholly to be good and pure ; indifferently toward all, but he
that, is endued with such love, seeketh his own things ; and is
full of love to himself, and not of love towards others ; neither
doth he love any man, but for his own advantage sake, regard
ing only that which may serve for his own use, seeking his
own profit by every man, and not the profit of his neighbour : if
he be praised and honoured, he laugheth, but being looked upon
with sour countenance, or an unthankful word being spoken unto
him, he resisteth, curseth, and findeth fault, so that all friend
ship forthwith ceaseth : on the contrary? he that hath a pure
heart must be so affected according to the word of God, and his
example, that he favour every one, and bestow liberal and
friendly benefits upon them, even as God hath favoured him,
and of his divine love hath bestowed benefits upon him ; but
some men will say, he is mine enemy, and doth evil unto me.
Surely he is an enemy also to God, unto whom he doth many
more things displeasing unto him, than he can do either to me
or thee : but my love ought not to be extinguished or cease,
because he is evil, and altogether unworthy thereof; if he be
evil, he shall at the last suffer punishment according to his
deeds, but his wickedness must not overcome me ; but if I can
through love rebuke and admonish him, or pray for him, that
he may amend, and escape punishment, I must do it readily, I
must not be an enemy unto him, or do evil unto him in any
wise : for what profit should redound unto me thereby ? neither
am I made better thereby, and I make him so much the worse :
this therefore ought to delight me, if I shall favour him, and
bestow benefits upon him, if so be that he will suffer them to

1 68 THI: SUM or A CHRISTIAN LIFE.

be bestowed on him, and pray unto God for him, so I may
enjoy peaee, and have no trouble or contention with any man,
and perhaps I may so profit him, that he will change his life
unto the better, and amend.

Otherwise surely love being divided or separated, I have more
bitterness and sorrow by them whom I hate, than I have joy
and profit by them, whom I love and keep company with. And
this is said to trouble the fountain or water, from whence pure
love cannot flow ; as it is certain that the Jews also did, against
•whom Paul speaketh in this place ; for they loved them only of
•whom they were loved, whereby they defiled the sincerity of
love with man's affections, and therefore their heart could not
be pure ; but whereby is the heart purified ? I answer, it can
not be purified by any other thing than by that sovereign purity,
which is the word of God; receive that into thy mind, and
order thy life according to the rule thereof, and thy heart is
purified ; as in this place, sec thou set the word before thee,
" Thou shall love thy neighbour as thyself;" and follow that
•which it commandeth, and by and by thou shall see whether it
purgeth and cleanseth whatsoever desire there is in thee of
thine own profit, or whatsoever love of thyself; for command
ing thee to love thy neighbour, it maketh exception of none,
either friend or foe; although some man be evil and hath been
oftentimes injurious unto thee, notwithstanding he doth not
therefore lose this name, that he is not to be called thy neigh
bour, but nevertheless remaineth thy ilesh and blood, and is
comprehended in these words, Thou shall love thy neighbour,
£c. Therefore I say, if thou shall consider him and so behave
thyself toward him, as the word teacheth thee, then is thy heart
made pure, and love sincere, so that thou makest no false dif
ference of persons, neither otherwise consideresl him, than
another, which is good, and one of thy familiars. Indeed, we can
not deny this to be true, that an honest man is more worthy to
be loved, unto whom also every one doth more willingly apply
himself by nature, than unto the conversation of wicked men,
•whose familiarity there is no good man that doth not abhor,
howbeit flesh and blood is the cause thai true and Christian
love is not amomg us; for a Christian must not derive his love
from the person, as the world doth ; as some young man seeing
a maid, is in love with her because of her fairness and beauty,
and a covelous man taketh his love and desire of his money,
a lord or prince, of honour and power, &c. : for all such love is

THE SUM OF A CHRISTIAN LIFE. 1()9

said to be feigned and proceeding not from whence it ought,
cleaving to the good things, wherewith he seeth the person
adorned, neither doth it continue any longer than that which
he loveth continueth, and as long as he may enjoy it; hut true
love ought to be such as floweth out of a continual fountain, and
proceedeth from the bottom of the heart, as a fresh and con
tinual water always springeth forth, which cannot be stopped
and is never dried up.

This love saith after this sort : I love thee, not for thy honesty
or dishonesty, for I do not derive my love from thy honesty, as
from a strange fountain, but out of mine own fountain, that is,
out of the word of God which is planted in my heart, which com-
mandeth me to love my neighbour, from hence love plentifully
floweth open to all which have need thereof, watering all both
friends and foes ; yea, chiefly prepared and ready for foes, inas
much as they have more need, that they may by my means be
brought to amendment, I praying for them, and doing according
to my ability that which I am able, that they also leaving their
evil ways, may be delivered from sins, and the snares of the
devil ; and this is said to be love flowing from the heart, and not
derived from without ; for he that is endued with such love,
findeth no such thing in him whom he loveth, from whence he
should derive it ; but because he is a Christian, because he
layeth hold of the word, which is altogether pure in itself, by
the power of it his heart also is made pure and replenished with
true love. Whereupon he poureth forth the treasures of his
love toward every man, neither is he moved or turned away
with the person of any whether he be good or evil. Behold
thus should they preach, which will rightly teach love required
of the law, whereof our babblers know nothing, neither have any
regard thereof, although they talk many things of the law, and
dispute much of love. They do not see, no they do not so
much as once think, that love must be such, that it flow out of
the heart, and that the fountain must be first pure and clean.
This never descended into their heart, although they hear, read,
and preach many things of it. They are occupied with very
uncertain and unprofitable cogitations, yea, rather with dead
dreams.

Wherefore whatsoever is preached of works and of a good
life, that only is well done which proceedeth from the word of
God, a pure heart, and a true faith ; this thou mayest see in all
states,, how every one ought in his calling to do the office

170 THE SUM or A CHRISTIAN LIFE.

enjoined him, and exercise the works of love. A servant labour
ing, and thinking no more than thus, My lord or master payeth
me my wages, for which only I serve him, otherwise I would
not vouchsafe to look upon him, £c., hath not a pure heart, for
he doth not serve but for a piece of bread, or for his hire, which
being taken away, his service also ceaseth. But if he were a
rijjht and true Christian, he would rather be thus affected : I
will not therefore serve because my master payeth me wages,
because he is honest, or dishonest, &c., but because the word
of God doth speak thus unto me : " Servants, be obedient to
them that are your masters, as unto Christ," cScc., Eph. vi. 5.
This service proceedeth of its own accord out of the heart, which
layeth hold on the word, and greatly esteemeth it, saying, I will
serve my master, and take my wages, but this shall be the
chiefest thing for which I do this service, that I may serve my
God and Lord Jesus Christ, who hath laid the condition and
state of a servant upon me, which I know doth please him in
me, &c. Here thou seest a true work, proceeding out of a
pure heart ; so also let a lord or prince, and they which have
the charge of governing the common weal, think thus : God
hath committed unto me the office of magistrate, that I should
be a ruler; now if 1 will have regard unto tin's only, that 1 may
enjoy my dignity, riches, and power, it is certain that my heart
is not pure, and yet in the mean time 1 do the work of a ruler
so, that the world cannot complain of me, neither Caesar nor the
lawyers can blame or find fault with me by their laws. Even
as neither a servant serving only for wages can be reprehended
of the world, whether he seeketh his own things or not. Surely
the word of God is not regarded in the office of a ruler that doth
so, but his own idol, his own glory, money, and power, &c.
But if this affection be in his heart : Because I am occupied
in this office, wherein God hath placed me, and the word com-
mandeth him that beareth rule to be careful, it is meet that I
do execute the same with all faithfulness and diligence, to the
praise and glory of my God. The execution of the office of
such a ruler, endued with such a mind, cometh out of a pure
and sincere heart, wherewith God and good men are delighted.
There is moreover in him love, which doth not cleave to the
person or outward things, but beginneth in the heart, which the
word of God maketh manifest, which forasmuch as it is pure
and clean, doth also purify the heart; and so his government
and works are the mere services of God, and for God's sake.

THE SUM OF A CHRISTIAN LIFE* 171

But our talkers cannot teach this, neither are able to judge
of it, only crying out when they teach best of all, that we must
be honest. They bring a certain juridical sermon out of the
laws of men, as Ceesar and his clerks teach : but how the heart
is purified, they have not so much as understood or thought any
thing thereof, or how love is to be derived to all states and con
ditions of men, according to the word of God. Thus must thou
say even in spiritual offices and states also : If I or any other
shall preach to get some good benefice, whereas otherwise I
would easily cease from doing this office, I may preach the gos
pel, but my heart is not pure, but most plainly polluted. There
fore although I do long and much affirm, that it is a good work
and a weighty office, yet I do not perform it aright, forasmuch as
I do it not from the heart ; but then only is it rightly done when
the heart hath his affection : Although I should get my living
thereby, yet this ought not to be the chief end thereof ; but
because God hath called me unto it, and committed it unto me
diligently to be done, it remaineth, that I do with all diligence
labour therein, to the glory of God and salvation of souls, which
I do also for the love of the word willingly and from the heart.
Hereby I seek neither love nor friendship, nor honour, nor thank
fulness of men, but my works come from the heart, which I first
do, before I obtain any honour, glory, reward, money, or favour,
although if those come and follow, I may have and receive them
without sin.

Lo, thus the word is the cause, foundation, ground, fountain,
and spring of love coming out of the heart, and of all good works
that please God, which he can by no means away with, if the
heart be not pure before ; for neither are works acceptable to
men, which are done without the heart, by dissimulation. Now
if Caesar and men require the heart, although they cannot see it,
of how much greater estimation is that heart before God, which
doth all things for the word's sake. Therefore he also suffereth
his word to be preached, that we may order all our life according
to the prescript thereof; and let us not suffer ourselves to be
hindered, frightened from it, or discouraged with -the let or
hindrance of any thing, although for it we shall suffer all kinds
of losses, unthankfulness, contempt, &c., but let us break and
go through all brunts with a bold and manly courage, and say
thus : We begin nothing for any man's sake, neither will we
leave off any thing because of any man, but that we may do that
which is acceptable to God, we will go on still, howsoever things

17*2 THE SUM OF A CHRISTIAN LIFE.

fall out with us. They which do thus,, become men excellent
and most highly to be esteemed, who lire ready to do all duties,
and serve God with all readiness of mind, and love not feigned ;
for the fountain and spring is good, not derived and brought in
from without.

These things I thought good briefly to speak of the first part,
how the heart is purified by the word alone, and not as the monks
have dreamed, by a fight taken upon them against evil cogita
tions, and by feigning of good thoughts ; for what thoughts
soever thou shalt feign, the heart shall remain unclean, if the
word of God be not in it, although it pretend a great show of
a godly life, as Paul witnesseth. But this pureness whereof he
speaketh, doth extend farther than outward and corporal pure-
ness doth, which the Jews did use, eating and drinking, their
hands being often washed, which our religious men also use in
their fasting, diversity of apparel, orders, and rites, 8cc., for this
is called pureness of the Spirit, which we then have, when being
instructed by the word of God, we know thereby how he is to
be served in every state and calling, and endeavour to form our
lives according thereunto. Now followeth the second part
concerning a good conscience, whereof also we must treat, viz.,
that love must come from such a heart, as hath a joyful and
quiet conscience both toward God and toward men. Toward
men as Paul glorieth of himself, that he lived so, that he offended
no man, troubled no man, was an evil example and burthen to
no man, but all that did see and hear him must needs witness,
that he indifferently served all, helped all, counselled all, and
dealt friendly and gently with all. Such a conscience Moses
also glorieth of against the seditious, Numb. xvi. 15, I have
not taken one ass from them, neither have I hurt one of them.
And Jeremiah, chap, xviii, 20, Remember that I stood before
thee to speak good for them, and turn away thy wrath from them.
Likewise doth Samuel, 1 Sam. xii. 2, I have walked before you
from my childhood unto this day. Behold, here I am, witness
against me before the Lord, and before his anointed : whose ox
have I taken ? or whose ass have I taken ? or whom have I
defrauded ? or whom have I oppressed ? or of whose hand have
I received any bribe ?

Such boasting and glory every Christian must attain unto that
he do so live toward every man, and so exercise and show his
love, that no man can worthily complain any whit of him,
whereby he shall trouble or dismay his conscience ; but that all

'THE SUM OF A CHRISTIAN LIFE* 173

that will confess the truth, may be forced to say, that he hath
so lived, that he hath been an example to every man of living
well, which will only but follow him. And this is called a good
conscience before men, or against the complaints and reprehen
sions of men. And although such a conscience is not able to
stand before the judgment of God, no, nor any pureness of the
heart in the outward life and work of love (we continuing in
sinning oftentimes before God) yet we must attain unto such a
heart, that we may comfort ourselves before him also, and say,
this God hath bidden and commanded to be done, therefore I do
it with a pure heart and good conscience, neither would I wil
lingly do otherwise, neither of purpose hurt or trouble any man,
but whatsoever I say or do, that is willed and commanded of
God. Let no Christian suffer such a confidence to be wrested
from him, that he may boast himself by the word of God against
the whole world ; for he that hath no regard how he leadeth his
life, that he may stop the mouths of all blamers and accusers,
and clear himself before all, and testify that he hath lived, spoken,
and done well, he, I say, is not yet a Christian, having not in
himself a pure heart and love ; for we will not presume of the
doctrine of faith, as though that being had, every man may do
what he list, whether it be profitable or unprofitable to his
neighbour, that we must in no case do : otherwise that doctrine
should have the name to give licence and free liberty for every
one to do what he will. But we must so behave ourselves, that
we may obtain love out of a pure heart and good conscience,
that no man may accuse us of any crime.

And although these things be spoken of our life and works,
and a Christian is another manner of man before God, as we shall
hear, yet we must earnestly endeavour ourselves in this also, that
we may be without blame before God. And when we shall not
attain thereunto, we must flee unto prayer, and say before God
and man, " Forgive us our trespasses," &c., that at the least our
life may remain without blame, and may obtain a good conscience
before men ; and if this cannot be brought to pass by perfect
love and pureness of heart, yet let it be done by humility, that we
may pray for, and desire of all men pardon of our offences, when
as we have not purely and perfectly done our duty, or are not
able to do it, so that thy neighbour may be enforced to say,
although thou hast greatly hurt me, or hast not done thy duty
toward me, as it was meet, yet forasmuch as thou humblest thy
self, I will willingly forgive thee, and take it in the best part,

174 THE SUM OF A CHRISTIAN LIFE.

And for this humility's sake, I say thou art a good man, which
dost not stand obstinately, as though thou wouldst advisedly and
on purpose offend against me, but dost turn thyself unto love ;
therefore that life is as yet said to be without blame, which
although it was subject to reprehension, is with humility covered
and reformed, that no man can worthily complain thereof. Thus
the law should be expounded and handled, that both love toward
every man may rightly proceed out of a pure heart, for Cod's
sake and the conscience may stand before the world ; and this
ought to have been practised of those vain talkers in their
sermons, their cold trifles and vain follies being neglected and
left off.

But that all these things may stand and be of force before
Clod also, there yet remained) one thing which pertaineth here
unto, which is that that followeth. (And of faith unfeigned.)
For as 1 have said, although 1 have a good conscience before
men, and do exercise love out of a pure heart, yet the old Adam,
that is, flesh and blood, remain in me subject to sins, whereby it
cometh to pass that I am not altogether holy and pure. And as
Paul saith, Gal. v.. "The flesh lustcth against the spirit," &c.
And Rom. vii., he affirmeth that he must fight a daily fight against
himself, because he cannot do that which is good, and yet he
would willingly do it. The spirit indeed would very willingly
live purely and perfectly according to the word of God, but the
rebellious flesh resisteth the desire thereof, assailing us with
many great temptations, that we should seek honour, wealth,
riches, pleasure, and should become slothful and negligent in
our state and duty. So there remaineth a continual fight in us,
because of the impurity of our person, wherein there is not yet
sincere pureness, nor a good conscience, and perfect love, unless
there be perhaps somewhat before men ; but before God many
tilings are found lacking in us, many things are worthy of blame,
although all things be perfect before men. For example's sake :
Although David can obtain that confidence before men, that he
can be reprehended of no man, and the holy Prophets Isaiah,
Jeremiah, &c,, do glory and are sure, whatsoever they have done
according to their duty, is right and well done, seeing it is the
word and commandment of God, wherein they have exercised
themselves with a pure heart and good conscience, yet can they
not stand by this conscience before the judgment of God, but
are compelled to say, If we should strive with thee in judgment,
then no man shall have so good a conscience or so pure a heart,

THE SUM OF A CHRISTIAN LIFE. 175

which doth not dread thy judgment, and acknowledge himself to
be worthy of reprehension and blame; for God hath reserved
that prerogative unto himself, that he may contend in judgment
with every one, although he be holy, and accuse him of deadly
sin -, neither is there any so holy, whom he may not judge and
condemn as worthy of destruction. Wherefore although both
the heart be pure and the conscience good before men, yet must
thou endeavour to attain unto this also, that the same may be
likewise good before God, that he may not find fault with them,
but that they may be safe and quiet from his judgment, as they
are before men.

Hereunto now pertaineth the third part, that is, faith ; and
this is the principal part and chief precept, containing all the
rest in it, that we may know, that where love is not yet per
fect, the heart not sufficiently pure, and the conscience not
quiet, and God doth yet find something which is worthy of
blame, where the world can find fault with nothing, faith must
moreover come, and such a faith which is not feigned, and de
filed with confidence of a man's own holiness : for wheresoever
this is not, there the heart is never purified before God, neither
shall the conscience be able to stand, if they be examined by
severe judgment and exact censure. Men indeed shall not justly
blame me, although I glory that I have served them by preach
ing, helping, governing, and by doing the duty of an overseer
or ruler, &c., with all faithfulness ; and if I have done anything
more or less than I ought, I am sorry at my heart, for I would
very willingly have done all things that I ought. Wherefore I
am quiet and already excused, neither have they any more,
which they may rightly require of me, but are enforced to acquit
and discharge me ; but here I must attain unto this also, that my
heart be so pure, and my conscience so good before God, that
he may not by any means accuse and condemn me. Howbeit
we find not this in ourselves, although we may glory somewhat
thereof before the world, I must therefore obtain some other
thing whereunto I must trust, if I shall come into peril, and
within the throwing of the dart, as it is commonly said ; and
I must say to my fearful and terrified conscience, I have done
that which I have been able, and who knoweth how often I have
done less than I ought ? for I could not see and mark all things,
as David also saith, Psalm xix. 12, " Who can understand his
errors }" Therefore I can lay no foundation of trust upon mine
own holiness and pureness. Well, I have the word, or live,

170 THE SUM OF A CHRISTIAN LIFE.

love, and have good conscience, which is pure and holy ; but
this I want, that I cannot conclude, that that is in my heart ;
neither do I find so good a conscience in me as the law requireth
of me : for there is no man living in the earth, which can say
this truly, 1 know that I have done all things, and that I do owe
nothing before God. But the most holy ones must say thus : I
have done surely according to my ability that which I have been
able, but I have offended much oftener than 1 know j therefore
our own conscience doth witness against us, accusing and con
vincing us, although before the world we are most free from
reprehension or blame; for it must follow the word which saith,
this thou shouldest have done, this thou shouldest have left
undone. It cannot avoid the judgment of this, nor answer to
the accusation thereof, but it is at the least enforced to stand in
an uncertainty, being wholly wrapped in doubting ; but if it
doubt then is it by and by convinced, for it stamleth not before
God, but flieth and trembleth.

Wherefore the principal part of our doctrine must here help
us, to wit, that our Lord Jesus Christ being sent of the Father,
did come into the world, and hath suffered and died for us,
whereby he hath reconciled the good-will and favour of the
Father to us, his wrath being appeased, and doth now sit at the
right hand of the Father, having regard of us as our Saviour,
and as a continual mediator and intercessor for us, making inter
cession for us, as for them which cannot have and obtain of
themselves such pureness and a good conscience. Therefore by
his help and benefit we may say before God, Although I am not
pure, neither have a good conscience, yet I cleave to him by
faith, which hath perfect pureness and a good conscience, which
he engageth for me, or rather which he giveth unto me ; for he
alone is he, of whom we read written, as Peter and Isaiah,
chap. liii. 9, <; He had done no violence, neither was any deceit
in his mouth." And this praise belongeth only unto him, nei
ther hath he any need to pray, li Forgive us our debts," neither
of that article of the creed, " I believe the forgiveness of sins,"
&c., but he is free and quiet in perpetual, pure and perfect
righteousness and pureness, unto whose charge none can lay
anything, nor accuse his conscience of any crime, not man, not
the devil, no not God himself; for he himself is God, and who
himself cannot accuse himself.

And this is called faith neither coloured nor feigned, which
the conscience striving and trembling, dareth come forth in, in

THE SUM OF A CHRISTIAN LIFE. 177

the sight of God, and say. Almighty God, I am innocent before
the world, and quiet in mind, so that no man can lay anything
to my charge, or find fault with me ; for although I have not won
all things, yet I ask pardon of every one, that he will forgive me
for God's sake, even as I again forgive all. By this means I
have cut off the complaints of all, who have no more which they
may rightly lay against me ; but before thee I must lay aside
this trust and confidence, and must wholly acknowledge the
guiltiness of innumerable sins, and say as David saith, Psalm
cxliii. 2, (( Enter not into judgment with thy servant : for in
thy sight shall no man living be justified '" wherefore I cannot
contend with thee, if thou requirest an account of my life, but
I appeal from the judgment-seat to the mercy-seat; 1 do easily
suffer, that I be dealt with according to law and right before the
judgment-seat of the world, and I will willingly answer, and will
do what I am able : Howbeit before thee I will not come into
judgment, but I desire grace, which I take hold of on every side ;
for thus the scripture teacheth me, that God hath set two seats
before men, the one a judgment-seat, for them which are yet
secure and untractable, and acknowledge not their sins, neither
will confess and acknowledge them ; the other a mercy-seat, for
miserable and fearful consciences, which feel their sins, dread
the judgment of God, and do earnestly make request for grace :
And this mercy-seat is Christ himself, as Paul witnesseth,
Rom. iii. 25, whom God hath set forth unto ns, that we might
have refuge in him, being not able to stand before God by our
own power. Unto him I will apply myself, if I have done or
do less than is meet -, and how great pureness and goodness
soever my heart and conscience have before men, I will have
it here to be altogether nothing, and hidden, and covered as it
were with a vault, yea, with a fair heaven, which may mightily
defend it, which is called grace and remission of sins.

Under this defence thereof my heart and conscience must
creep, and remain safe and quiet ; for so he commanded his
apostles to preach and publish, that through his name all that
believe in him shall receive remission of sins. Again, " He
that believeth, and is baptized, shall be saved," Mark xvi. 16.
And John iii. 16, he saith, " God so loved the world, that
he gave his only- begotten Son, that whosoever believeth in him
should not perish, but have everlasting life." Therefore God
hath set forth the mercy-seat unto us, whereunto he leadeth
as from the judgment-seat. Let us leave others before th

178 THE SUM OF A CHRISTIAN LIFE.

judgment-seat, namely, those proud holy ones, contemners and
persecutors of the word of God, where they shall hear sentence
according to their deeds. We will suffer these to abide in their
circle, until they have humbled themselves; but we will not
abide in this circle, but will depart from it as far as we shall he
able, into the circle of the mercy-seat, unto which we do ap
peal. Neither have we invented this of our own brain, but it
is the word of God himself, which threateneth horrible judg
ment to them which come with their own holiness, and, trusting
thereunto, do hope that they shall be able to stand before God
the judge, neglecting the mercy-seat of Christ; for the sen
tence standeth, that they shall be set before the judgment-seat,
as Christ saith, John iii. 18, " But he that believeth not, is
condemned already, because he hath not believed in the name
of the only-begotten Son of God. He that believeth on him, is
not condemned :" that is, shall not come to the judgment-seat,
but to the mercy-seat, where there is no wrath or rigour, but
grace and forgiveness of sins, all things being remitted which
be not pure, yea, being blotted out and so consumed, as a drop
of water is consumed of the heat of the sun. For where the
mercy-seat rcigncth, there is nothing else but mere forgiveness
and remission of sins.

This being known, we must exactly understand the differ
ence between the law and the gospel, whereof we often teach.
The law draweth us to the judgment-seat, requiring of us in
tegrity of life, love out of a pure heart and a good conscience :
it maketh us also to exercise ourselves therein, and must go no
further. But when it shall come, and accuse thee, and \\ill
reason with thee, and have those things to be performed which
it requireth, then shalt thou be greatly trembled. For although
thou hast done them, yet art thou not able to stand before God,
before whose judgment-seat, many things are yet found want
ing in thee, which should have been done of thee, and thou hast
left them undone, neither are they known unto thyself. Whi
ther then wilt thou turn thee ? Here the law urgeth thee by
all means, and thine own conscience, being witness, accuseth
thee, requiring the sentence of the judge against thee. Then
must thou despair, there is no council or help to be had, except
thou knowest to fly from the judgment-seat to the mercy-seat;
as for example, admit some bishop die in his own holiness, who
while he lived was as it seemed of a good life, and acknow
ledged Christ, no otherwise than a cruel judge (as hath been
hitherto preached of him^ neither hath he been otherwise set

THE SUM OF A CHRISTIAN LIFE. 179

forth, as he is also wont to be unto such, not of his own na
ture, for, indeed, he is most gracious and comfortable, but
because they esteem him for no other in their heart), behold this
man is a hindrance unto himself that he cannot obtain any
grace ; for he knoweth no difference of the judgment-seat and
the mercy-seat, yea, he is altogether ignorant whether there be
a mercy-seat, from which he so erreth, and must be bound to
the judgment-seat. But we teach thus, that Christ is so to be
learned and considered, that we be most certainly persuaded
that he setteth before miserable and trembling consciences, that
believe in him, not as an angry judge which commandeth forth
with to carry violently them that be guilty into punishment,
but as a gentle, loving, and comfortable mediator, between my
fearful conscience and God, which saith unto me, If thou be a
sinner, and astonished, and the devil laboureth to draw thee to
the judgment-seat, then see that thou fly unto me, and fear no
wrath or anger. Wherefore ? Even because I sit here, that,
if thou believe in me, I may make intercession for thee to my
Father ; that no anger and severity may hurt thee : for all anger
and punishment shall be sooner laid upon me, than be borne of
thee. Howbeit that cannot be ; for he is the only beloved Son^
in whom all grace and favour dwelleth, whom, as often as the
Father doth behold,'he cannot but replenish both heaven arid earth
with grace and favour, and forget all wrath and displeasure; and
whatsoever he shall ask of his Father, that he shall forthwith
obtain without all repulse or denial. So by faith we are made
wholly blessed and safe, subject no more to any damnation, yet
not for our own holiness and pureness, but for Christ's sake, to
whom we cleave by faith as to our mercy-seat, being assuredly
persuaded, that with him there remaineth no anger, but mere
love, and pardon, and forgiveness of sins. Thus the heart is
purified before God, and the conscience made good arid quiet,
not in respect had of mine own pureness or life led before the
world, but by trust and confidence of that excellent treasure^
which my heart apprehendeth, which is unto me instead of a
pledge and fulness, when as before God I am not able to pay.

But herein the whole force of the matter consisteth, that we
do again and again take heed, that our faith be not false, or, as
St. Paul speaketh, feigned ; for if this err and deceive us, all
things deceive us ; for there have been many in all ages, as there
be also at this day, which can speak many things of faith, and
will be masters not only of the law, but even of the gospel also.

N 2

ISO THE SUM OF A CHRISTIAN LIFE*

Who say the same that we do, that faith performeth and doth all
things, but that the law and good works arc also to be joined
unto it, and that otherwise, if these be not added, faith availeth
nothing, in which words they mix and mingle together our life
and works, and Christ. But this is not purely and sincerely to
have taught faith, but to have coloured, denied, and corrupted
faith, so that it can no more be called faith, but a feigned colour
and counterfeiting of faith, the trust and confidence of the heart
standing not purely towards Christ, as the only mercy-seat, but
being grounded upon our own holiness, as being able to stand
before the judgment-scat. Wherefore doing thus, we are most
rightly cast oil' before God, and condemned unto destruction,
whereof we are most worthy. For if faith must be pure and
void of all counterfeiting and feigning, then these two things,
Christ and my works, must be rightly discerned and severed one
from the other.

For this is plain even to him that is blind, that Christ and his
works lire not my life and my works, but are separated from the
law from the works of all men, yea, and that by the greater dis
tance, than man is unlike or diilereth from man. For neither
can 1 say that 1 and C;esar, or the Bishop of Rome, are the same
thing, yet I am much nearer and more like unto either of them,
than a mortal man and a sinner unto Christ the Lord, who is not
only a pure and holy man, free from all spot and blot, but is
moreover God also. Therefore let the law and the pureness of
thy heart, yea, and thy good conscience, avail in earth only to
ward men : but where the mercy-seat is, to wit, at the right
hand of the Father, and the Mediator between thee and God, no
man's works and merits ought to have access ; much less be they
there of any force or value. Wherefore Christ is purely to be
separated from all my life, deeds, and works, and we must with
out exception conclude, that he is another thing than our life
led before men with a pure heart and a good conscience, although
it be led even perfectly and without blame ; for it being pre
sented before God, and by the law brought to the judgment-seat,
I am condemned and lost. But Christ is the mercy-seat, and all
that cleave unto him by faith, cannot be condemned and judged.
So the judgment-seat, together with the law and all my life, go
into one part, but my faith must fly and leap far unto another
part, and join itself unto him which is pure, and hath no sin, of
whom the scripture speaketh, " He that believeth in him shall
not be confounded," because he is present in the sight of the

THE SUM OF A CHRISTIAN LIFE. 1 8 J

Father, and maketh intercession for me. Moreover he giveth
me his own pureness and holiness, that being clothed and
adorned therewith I may be able to stand before God, and all
wrath and displeasure may be taken away, instead whereof I
may enjoy mere love and favour.

Lo3 thus faith remaineth pure and free from counterfeiting,
for it resteth not upon my works, that because of them it should
behove God to be gentle and favourable unto me, as a false and
feigned faith doth, which mingleth together man's merits and
the grace of God, and although it hold the words of Christ, yet
hath it the confidence and trust of the heart reposed in itself, so
that it is certain, that it is only a colour which cannot long con
tinue ; for the matter cometh at the last to this point, that be
lieving that God is favourable unto thee because of thy life led
without fault or blame, thou must despair and say. Who knoweth
what I have done ? whereby am I certain that I have neglected
nothing through carelessness, or that nothing is wanting in me ?
in this doubtfulness of mind the foundation faileth, slideth away
under thee like unto sand moved and stirred, and so faith is of
no force or value at all: wherefore it is not unfitly called feigned
and painted faith, through which one seeth as it were through
a lattice or painted glass, through which the thing that is seen
represented! the colour of the glass, and yet is not indeed of
that colour ; so they believe that that affection is in God, that
he vouchsafeth to regard our works and merits ; which they
paint forth according to their own opinion and dreams, which
are utterly false, rash, and unadvised. And so judging God and
all things according to them, they see only as it were through a
lattice or painted glass. But thou shalt only behold him with
pure and clear eyes, if thou do well, separate the judgment-seat
and the mercy-seat one from the other, that heaven with the
stars thereof may remain pure to grace and remission of sins
obtained by the Mediator, where Christ reigneth with his works,
and the earth also with her trees and herbs, whither we must
be referred with our works.

The matter, I say, must be brought to that pass, if we will
stand with a right and unfeigned faith before God, that we do
purely distinguish and sever ourselves, our life, and Christ or the
mercy-seat ; and he that will not do this, but presented! himself
before the judgment-seat with a bold courage, shall feel the
reward of his rashness. I myself have been in that danger, and
as it were a mouse having tasted pitch have run away, rejoicing

THE SUM OF A CHRISTIAN LIFE.

greatly that liberty was given to me to attain to the mercy-seat ;
and now I am enforced to say, thai although I have lived very
well before men, yet all things committed of me on the contrary*
do remain beneath under the judgment-seat, to be punished
according to the sentence and judgment of God. Now I have
no other comfort, nor other help and council of my salvation,
than that Christ is my mercy-seat, who hath never offended,
hath deiiled himself with no sin, who died and rose again for
me, and sitleih now at the right hand of the Father, and de-
femleth me under his shadow and protection, that I need not
doubt that I am In his benefit and intercession safe before God
from all wrath and terror of judgment. Thus faith remaineth
in all things pure, setting no other thing before itself, whereunto
it may boldly trust, but Christ alone. Now he that knew this
well should be a man of a resolute mind ; for all other have to
do with a feigned faith, boasting many things of faith, but min
gling all things logeihcr, like as vintners mix wine with water;
by this they say, K tiiou live thus, God will be favourable unto
thee, and they make the judgment-seat of the mercy-seat, and
the mercy-seat of the judgment-seat, which by no means can
be, for the judgment- seat shall remain, &c. Wherefore separate
these two, one from the other, as far as thou shalt be able, that
they come not together, namely, the life and holiness, together
with the judgment-seat, into one place, which may drive and
enforce thee to have a good conscience, and to lead an upright
life before men. But ofYer thy sins to the mercy-seat to be trans
ferred into another place, where God, lovingly receiving thee,
will embrace thee as a beloved son, and will never remember
more any wrath or sins.

If such doctrine of faith were set forth unto men, then should
it be excellently well done, and all other things should follow of
their own accord, as pureness of heart, and goodness of con
science, through right and perfect love. For whosoever is by
faith quieted in his heart, and assured that he hath God favour
able unto him, who is not angry with him, although he deserved
his wrath divers ways, he doth all things with a glad and cheer
ful mind. Moreover he liveth so also toward men, that he is lov
ing and beneficial toward all, although they be not worthy of love.
He is quiet toward God through Christ the mediator, who will
not throw him down headlong into hell, but doth lovingly favour
him, and lifteth him up into heaven. And this is the chief quiet
ness, and principal point and foundation of our salvation. After-

THE SUM OF A CHRISTIAN LIFE, 183

wards he doth in his life show himself dutiful also towards his
neighbour, doing all the best things he is able unto him, what
soever his state or duty commandeth or requireth; and when he
doth less than is meet, he asketh pardon of his negligence before
God and men, so that there is left occasion neither to him, nor
the world afterward, to rebuke him ; power also to devour him is
taken from hell, and to tear him in pieces, from the devil. Thus
a man is said to be in all things perfect, toward men by love, and
toward God, not by the law, but by Christ, whom he appre-
hendeth by his faith as the mercy-seat ; which engageth his holi
ness for the believers or rather giveth it to them, so that in him
they have all things that are necessary to salvation.

Now this is right and pure doctrine, which should be exer
cised and taught unto men distinctly, that they might know how
they may be able to stand both before God and man, that faith
and love be not mingled together, or life referred both to God
and men. This ought to have been performed of those glorious
and arrogant teachers, seeing that they will be counted masters
of the law, that the difference of the law and faith might be well
known unto all. For although it be taught and repeated with
never so great diligence, yet notwithstanding it is very hard to be
well and thoroughly learned, especially to us which have been
instructed and trained up in the doctrine of works, and led only
to the law and our own works. To these may be added our
nature also very prone and ready by itself hereunto, and now
brought into a custom, whereby it is confirmed, and in con
tinuance often turneth the heart also into exercise and use, so
that we cannot abstain, nor think otherwise, but that God will
be favourable unto us, which have done so great works, and have
led our life so without blame or fault. Therefore we must strive
against both our nature and custom. For surely it is a very hard
thing to think or be persuaded otherwise, and so purely to put a
difference between faith and love, the filth still hanging upon us
and cleaving unto us, although we be now in faith, so that our
heart can scarce rule itself^ that it say not, So long time have I
taught the gospel, so I have lived, such great works have I done,
&c. And we would very willingly have God to regard our life,
and turn his mercy-seat for our cause into a judgment-seat.
Thou mayest use this boasting toward men, I have done well to
all as I have been able, and if anything be wanting, I as yet
will endeavour to make a recompense ; but if thou be minded to

184 THE SUM OF A CHRISTIAN LIFE.

go to God, I advise thee to cease from such arrogant boasting,
and to think to appeal from judgment to grace.

Let who will begin and prove this thing, he shall at length
see and try how grievous and hard it is for a man that hath been
occupied all his lifetime in the works of his own holiness, to
escape out, and with all his heart by faith to cleave to this one
Mediator. I myself have now preached the gospel almost twenty
years, and have been exercised in the same daily, by reading and
writing, so that I may well seem to be rid of this wicked opinion;
notwithstanding, I yet now and then feel the same old filth cleave
to my heart, whereby it cometh to pass that I would willingly
so have to do with God, that I might bring something with my
self, because of which he should for my holiness-sake give me
his grace. And I can scarcely be brought to commit myself
with all confidence to mere grace, which I should do ; for we
ought to fly only to the mercy-seat, forasmuch as God hath set
it before us for a sanctuary, which must be the refuge of all
them that shall be saved.

Wherefore it is not to be marvelled at, if it be grievous unto
others, so purely to apprehend and lay hold of faith; but espe
cially to such as be hindered and entangled of devilish preachers,
of whom St. Paul speaketh, which cry out against the doctrine
of faith, and in these words urge the works of the law, " Do this
and thou shalt live :" also, " If thou wilt enter into life, keep the
commandments," &c., which indeed are true and right, if thou
didst also rightly understand them. Declare unto me the true
meaning of these words, otherwise I know sufficiently already,
that I ought to be righteous and keep the commandments. But
how must I attain hereunto? or what is it to be righteous? If
thou sayest that it is to have a good conscience and a pure heart,
and to do all things that God hath commanded ; well, be it so,
but hear ye then : go to, perform me that, or at least show one
that dareth say that he hath performed it ; for thou shalt not
yet so purify my heart and conscience with thy doctrine, that
God cannot accuse and condemn me.

But now the law (as it hath been sufficiently declared) re-
quireth such a heart as hath a good conscience before God.
How therefore do we obtain such a conscience 1 This is the
question and the cause, whereof the controversy is. Truly it
cometh not hereof, because thou teachest the judgment-seat,
that is, the law, but from hence, for that we have a pure and

THE SUM OF A CHRISTIAN LIFE. 185

unfeigned faith, which layeth hold of Christ, in whom it most
fully obtaineth all things which the law requireth. So at length
all things are brought to pass in me, having a good conscience,
inasmuch as I am now made righteous and justified before God.
For although that many things be as yet found wanting in me,
yet he standeth on my side, who hath so much righteousness as
wherewith he is able to supply both mine and all men's defects.
Thus we show the way whereby we are made righteous before
God, whenas they, when they teach best of all, show only the
way to attain to honesty, and righteousness, which is of force
and value before men, contending that it ought to be of force
before God also, mingling together all things in one, inasmuch
as they have no certain knowledge thereof, understanding not
what they say or what they affirm. For to what end tendeth
this thy immoderate cry ? "He that will enter into life, let him
keep the commandments," &c., in which words thou shalt not
show the way to attain righteousness ; for descend a little into
thyself, and examine thyself diligently, then shalt thou find
thyself to have been in time past conceived and born in sins,
and to live in the same now, and not able to perform that which
the law requireth.

Why therefore dost thou seduce others with vain words, say
ing, Be thou righteous, and thou shalt be saved, which is to no
purpose, neither followeth there any fruit thereof, the way being
not showed by which we attain to justification? I hear the
words well, what things the law requireth, but how shall we
attain unto ability to fulfil them ? Then speakest thou to me
again, and sayest, Thou must do good works. But how shall I
stand before the judgment of God, if I have long and much
wrought good works, and am righteous before men, as thou
teachest me ? How shall 1 be certain, that I seem such a one to
God also ? For here my heart and conscience are ready to wit
ness the contrary against me. Howbeit I should have been thus
taught of thee, as St. Paul commonly teacheth, that righteous
ness must proceed from faith unfeigned, and before all things the
mercy-seat must be laid hold of, from whence all things that are
wanting in us are to be taken. And so indeed these words,
Keep the commandments of God, are rightly to be understood.
For the law requireth perfect righteousness in thee, being of
force as well before God as before men ; thou having obtained
this, go forth into the company and assembly of men, and exer
cise love, and do good works.

186 THE SUM OF A CHRISTIAN LIFE.

By this order and means, something is brought to pass, and
such sayings of the scripture are fulfilled. For so man doth
that which the law requireth, first, before God, not by his own
strength or virtues, but by Christ, without whom we can do
nothing before God ; and, secondly, by his own endeavour before
men, and he is now perfectly righteous, inwardly by faith in
Christ, and outwardly also by his works, yet so that there is no
place among men for mutual pardoning of offences. Therefore
the righteousness of Christians doth much more consist in for
giving, than in their own works. Those vain praters do pervert
the order of this doctrine, and without preaching of forgiveness,
do teach that works only are to be urged. Lo, thus St. Paul
reprehendeth the error and ignorance of them which speak much
of the iaw, and repeat it in daily sermons, and yet they themselves
do not understand to show the way how the law must be ful
filled, knowing nothing so well as to babble forth and often to
repeat these words, that the law, the commandments are to be
kept, if thou wilt be saved, good works must be done, &c. As
they do at this day, till all books with such confusion of words,
and in all sermons uttering nothing else, than such vain babbling,
which they themselves understand not. But they never say a
word of those things whereof St. Paul here speaketh, namely
of the sum of Christian doctrine, how love must flow out of " a.
pure heart, a good conscience, and faith unfeigned," they say no
more, but <; keep the commandments." They, levelling at the
true mark, do never hit it; therefore they corrupt and falsify all
things, love, the heart, the conscience, &c. For the head of the
fountain is wanting, that is, sincere faith, which if it be not right
and sound, all things must needs be corrupt which shall flow
and proceed from it. And whatsoever they teach, it is a conceit
of their own imagination, and like to delusions, not unlike also
to those things, that are seen through a lattice or glass, which
resemble the colour of the clear glass, and yet indeed are not of
that colour. They think that God will regard them, when they
live so before men, as it seemeth good to their obscure opinion ;
but if God were of that opinion, he might then have well kept
still Christ and the gospel ; for what need or necessity should
move him to send Christ from heaven, who should purchase
that unto us with his precious blood, which we ourselves have
before with us ? He surely should be the foolishest of all men,
which would pour forth a precious treasure, which no man
needeth.

THE SUM OF A CHRISTIAN LIFE* 187

Thus thou seest how these men teach their own dreams,
whereof they themselves know or have tried no certainty, neither
do anything else but fill men with errors, being not able to de
clare that which they teach is to be attained unto. They draw
men unto works, whereby they confirm them in their old nature
and custom, out of which they were to be drawn. These truly
are grievous and odious men, and not unworthily sharply ac
cused and reprehended of St. Paul : and it appeareth that they
were of no small authority and estimation, seeing that he pro-
nounceth of them, that they were called and would be counted
doctors of the law, and far greater and worthier than the apostles
themselves. Wherefore we must endeavour to lay up and print
this text even in the bottom of our heart, for it is excellently well
ordered, and is pure and perfect doctrine, teaching how we must
be righteous before God and men, as the law required], that
these three may be as it were conjoined in us, namely, a pure
heart, a good conscience, and faith unfeigned; and that our
life may flou7 out of all these, and be occupied and led in
them, then have we attained, and fulfilled the meaning of
the law.

Hovvbeit we must most diligently take heed, and endeavour to
draw Christ into the law, who is the end and fulfilling of the
law, and our righteousness and fulness before God, which we
find not in ourselves, and without faith shall never find, although
the law be taught and often repeated without understanding and
knowledge : and these things may sufifice to have been spoken
at this present for the exposition of this place.

SERMON XVI.

OF THE QUESTION OF THE PHARISEES, AND ANSWER OF
CHRIST CONCERNING GIVING TRIBUTE TO C^SAR.

Matthew xxii. 15 — 22. Then went the Pharisees, and took
counsel how they might entangle him in his talk, fyc.

IN this text is set forth unto us, how subtile reason and man's
wisdom agree with the wisdom of God, and how fully reason
stumbleth when it striveth to be even most subtile and wise, as
it here falleth out with the Pharisees, who notwithstanding were

188 OF GIVING TRIBUTE TO CJK.SAR.

the best and most wise of the Jews, which even by this their
subtilty they declare nevertheless their wisdom is here proved
to be foolishness ; they could blame Christ neither for his preach
ing1 nor for his works, and yet would they willingly have had
occasion to put him to death,, wherefore they thought to set upon
him most craftily and wilily, propounding a subtile question unto
him, the subtilty whereof was such, that man's reason was not
able to comprehend it, than which a subtiler could not be in
vented ; and thus they speak unto him: Matt. xxii. 16, 17,
" Master, we know that tliou art true, and teachest the way of
God in truth, neither carest tliou for any man ; for thou regardest
not the person of men : tell us therefore, what thinkest thou ? Is
it lawful to give tribute unto Cesar or not?" Here, think they,
we shall entrap him, for he shall be compelled to answer that
tribute is either to be given or not to be given. Jf he affirm
that it is to be given, we have overcome him ; but if he deny that
it is to be given, then he is guilty of death. Whereas they say,
Master, they will thereby move him, and as it were constrain
him to answer the truth. But whereas they say, <( Wre know
that thou art true," they do thereby put him in mind of his duty.
Whither therefore should Christ turn himself? for there seemeth
to be no way for him to escape, yet he would not for all that fall
into their net. Was not this a subtile question ? Do they not
show themselves to have been sufficient crafty and wily ones ?
for which way soever the Lord had answered, he had been taken.
Was not this done also full warily and circumspectly ? for they
associate to themselves the ministers of Herod, thinking no other
but to entrap him with deceit, that he should not by any means
escape, thus casting in their minds, now we will meet with him
well enough, if he deny that tribute is to be given, the Hero-
dians are present, which shall forthwith put him to death as a
seditious fellow, and one that resisteth the Roman empire ; but
if lie affirm that tribute is to be given, he speaketh against the
liberty of the Jews, then will we stir up the people against him.

For the Jewish people would be free, and have their king of
their own stock, even as it was promised them both of Moses
and God, that their kingdom should continue until the time of
the true king, that is, of Christ ; even as the patriarch did pro
phesy thereof: l( The sceptre shall not depart from Judah, nor
a lawgiver from between his feet, until Shiloh come," Gen.
xlix. 10. And therefore God did choose this people especially
to himself and make a kingdom of them; only for Christ's cause.

OF GIVING TRIBUTE TO CAESAR, 189

Moreover, there were many sentences in the scripture which
declared, that they should serve none, " For they should he
the chiefest and not the lowest," &c. Dent, xxviii. 13. This
and such like sayings the Scribes had beaten into the people's
heads, wherewith they were greatly disturbed ; even as at this
day it is put into the people's mind, that the church cannot err,
hereupon the Pharisees thought thus : If he affirm that tribute
must be given, he blasphemeth God, he shall be guilty of death,
as one injurious to God, and then shall he be stoned of the
people. For God hath granted and promised liberty unto this
people, and they were all, even in the midst of captivity, the
people of God.

Howbeit at that time they wanted a king, as they do at this
day, wherefore divers tumults, seditions, and uproars, were
stirred up among them ; for they were taught by the law, that
they should have a king of their own flesh and flock, as it is said
before, wherefore they did incessantly strive against strange
kings and governments, until not a few of them at times were
beaten and slain ; neither did this happen seldom, for they were
a stiff-necked, obstinate, and unruly nation, and therefore the
Romans, which at that time did bear rule over them, did very
circumspectly govern them, and divided the land into four
charges of government, that being on every side kept in awe by
the governors and presidents, they might not so soon flock to
gether and move sedition, and that they might also be more
easily resisted, if at any time they should rise against the
Roman empire. Wherefore Pilate was appointed of the Ro
mans, lieutenant of Judea, Herod, tetrarch of Galilee, and his
brother Philip, tetrarch of Iturea, and of the country of Tracho-
m'tis, and Lysanias, the tetrarch of Abilene, as Luke rehearseth
them ; and all this was done that they might keep the Jews
under, whereupon the Jews were inflamed with anger, and in a
rage and fury, but especially in the time of Christ, they would
willingly have a king. Wherefore the Pharisees having found
out this device, thought thus with themselves : Well, we have
the matter now at a good stay ; the Romans challenge to them
selves the government, now if he answer unto the question that
tribute is not to be given, the lieutenant is at hand and ready to
put him to death ; if he answer that it must be given, he shall
stir up the people against himself, and so we shall assuredly by
this means entrap him ; thus they supposed, that either they
should find cause of death in the Lord, or at the least make his
doctrine to be nothing set by of the people. As the Jews here

]QO OF GIVING TRIBUTE TO C.ESAR.

do, so also do we : the chief and necessary things being left, we
are occupied about other matters, not necessary. The Pharisees
here move a question, whether they be free or otherwise ; for
asmuch as they had the law and the word of God, they supposed
that they ought to be subject to none, but to their own king, yet
they were now compelled to obey Caesar, emperor of Home.
They had scripture concerning the love of God and their
neighbour, but that being left, they are occupied about other
matters.

It was promised unto them, if they obeyed the precepts and
commandments of God, that they then should be a free people;
they disobey and neglect God's commandments, and yet, not
withstanding they will be free, and have their own king. In
like manner falleth it out with us : we earnestly challenge to our
selves Christian liberty, and yet we think, that if we do those
things that seem good in our own brain and fancy, we are
thereby Christians, both faith and charity being of us neglected.
But what dolh Christ, the Pharisees so subtilely setting upon
him? he striketh them with their own sword, and entrappeth
them in their own device, whereby they thought to have en
trapped him. answering neither of those things which they
hoped he would, as the Evangelist doth more at large de
scribe, saying, " But Jesus perceived their wickedness, and
said, Why tempt ye me, ye hypocrites ? Show me the tribute-
money. And they brought unto him a penny. And he saith
unto them, \Vhosc is this image and superscription ? They
say unto him, C;osar\s." Here thou plainly seest the wisdom
and marvellous dexterity of Christ: he willeth the tribute-
money to be showed unto him, and asketh of the image and
superscription thereof; they answering that it is Cesar's, he
very well and most freely inferreth, that they are under Caesar,
unto whom they were compelled to pay tribute ; as if he said,
If ye have so let in C;rsar, that his money is coined with you,
surely he beareth rule over you ; as though he should say, It is
come to pass through your own fault that Caesar ruleth over you.
What should they say or do unto this question ? They marvelled
and went their ways, they thought that they should notably have
overcome him, but for all their subtilty and wisdom they were
deceived.

This is written for our comfort, that we which are Christians
may know that we have such wisdom as exceedeth all wisdom,
such strength and righteousness, as whereunto no strength and
righteousness of man is like ; for against the Holy Ghost there

OF GIVING TRIBUTE TO CJESAK. ]Q1

is no council ; this power and strength we obtain through Christ,
that we may tread sin under foot, and triumph over death.
When Christ dwelleth in us by faith, we have him which
bringeth to pass such things, howbeit, they are not thoroughly
felt but in time of temptation. Wherefore when I stand in
need, he is present, and giveth unto me strength, that 1 may
courageously pass through.

We must not therefore be afraid that our doctrine shall perish
and be put to ignominy and shame. For let ail the wise men
of the world rise against the word of God, yea, and be never so
circumspect, and set themselves against it, yet shall they have
the foil and be overcome. It may be that they bark and bite,
so that it seemeth unto men, as though they would destroy the
gospel, but when they have set themselves against it to extin
guish it, they shall in no whit prevail, but in the snare that
they have laid for others, they themselves shall at length be
taken : as we hear in this text, and commonly in St. Paul, but
especially in the history of St. Stephen, where we read how
vainly his adversaries used the scriptures, yea, those that they
used were against themselves. For the Jews did accuse St.
Stephen, that he had spoken both against the temple and against
God which commanded the temple to be built, bringing and
alleging scriptures, whereby they thought to convince and con
demn him. But St. Stephen being full of the Holy Ghost,
showed them in order out of the scripture, how that God
dwelleth not in temples made with hands : David would have
built him a house, but God refused it. What was the cause
hereof? A long time before David was born, God dwelt
among his people. He surely should be a miserable God
which should need a house, and so he connrmeth by many his
tories, that God doth not dwell in houses or temples made
with hands. What should the Jews do here ? they did mani
festly acknowledge their own scripture, which they had brought
against St. Stephen. So all shall be put to shame and over
thrown which set themselves against the wisdom and word
of God. Wherefore let no man be afraid, although all the wis
dom and power of the world strive against the gospel, although
it would extinguish it even by shedding of blood. For the
more blood that is shed, so much more is the number of Chris
tians increased. The blood of Christians, saith Tertullian, is
seed whereof Christians grow. Satan must be drowned in
the blood of Christians. Whereof it is not violence and force
that are able to suppress the gospel; for it is like unto a

](J'2 Or GIVING TRIBUTE TO CJESAR.

palm-tree, which hath this nature and quality, that although a
weight be laid upon it, yet it always riseth and lifteth up itself
against the weight. Such a nature also hath the gospel, for
the more it is striven against so much the more are the roots
thereof spread abroad, and the more mightily that it is op
pressed, by so much doth it more and more grow and increase,
wherefore there is no cause that we should be afraid of power,
but rather that we should fear prosperity and merry days, which
are able to hurt us more than anguish and persecution.

Neither let us be afraid of the subtilty and wisdom of the
world, for they cannot hurt us, yea, the more that they strive
against the truth, so much more pure and clear is the truth
made. Nothing therefore can come better to the gospel, than
when the world with its force and wisdom setteth itself against
it ; the more vehemently sin and Satan do fight against my
conscience, so much stronger is my righteousness made : for if
sins do urge and disquiet me, 1 do then more ardently pray and
cry unto (iod, and so my faith is more and more increased and
strengthened. This is the meaning of St. Paul, 1 Cor. xii. 9,
when the Lord saith, " My strength is made perfect in weak
ness." Forasmuch therefore as we have so great a treasure,
which is increased and strengthened by persecutions and adver
sities, there is no cause that we should be afraid, but rather
that we should with a cheerful mind rejoice in tribulation, as
St. Paul saith, Horn. v. 3, according as the apostles did, who
with great joy departing from the councils, gave God thanks,
that they were counted worthy to sutler rebuke for the name of
Jesus, Acts v. 41. If the devil were endued with such wisdom,
that he would be quiet, and suffer the gospel to have free
course, he should not sutler so much loss ; for when the gospel
is not impugned, it is as it were wasted with rust, neither hath
it occasion to show forth the virtue and power thereof. We
live therefore here secure as yet, for no man striveth against us,
wherefore we continue still as we were before, yea, alas ! we
become worse and worse ; whereas some of our adversaries
have set upon us by writing, that pcrtaineth to a few. Foras
much as they have written against us, they have thereby done
nothing else, but as it were blown the fire ; but if we had been
thrown into the fire, or slain with the sword, the number of
Christians would be greater among us. Wherefore this is a
comfort unto us, if we at any time be tempted, that Christ is
ready to help us, and reigneth among us ; yea, he is so near
unto us, that always through him we may overcome, as long

OF GIVING TRIBUTE TO CAESAR* 193

as we believe and trust in him : Howbeit when we are touched
with no adversity, he doth little or nothing, but when we are
fought against and oppressed, he is present ; and bringeth all
our enemies to confusion.

We have moreover to learn here that they which are wise and
mightier than other, which are endued with the chief gifts of un
derstanding and nature more than other, which excel in greater
industry, learning, and readier capacity than other, which are
fit to oversee other, and can govern all things best, that they,
I say, do many times most of all other resist God and faith, and
trust more to their own strength and reason than to God ; for
they are carried so far by their venomous nature, that they nei
ther can nor will use those things to the advantage and profit of
their neighbour ; but trusting to their own gifts and ability,
they hope that now they shall obtain this, now that, neither do
they think that they shall have need of God's help also there
unto : As it appeareth here in the Pharisees and Scribes who
were certain, as they supposed, that if they so set upon the
Lord, it could not be but that they should then entangle him ;
for it is impossible, thought they, that he should here escape us,
we shall here hold him as it were fallen into a net, whether he
affirm or deny that tribute must be given. Mark how subtile and
perverse the wit of man's nature is, which is here very lively set
forth. There is nothing else in man but wickedness, delusion,
guile, deceit, lying, fraud, and all kind of evil; yea, of nature,
man is but lies and vanity, as the 116th Psalm saith. We must
not trust any man in anything ; do not persuade thyself, that
any man speaketh the truth unto thee, for whatsoever man
speaketh is a lie. Why so ? The fountain, or spring head,
that is, the heart is not sincere, wherefore neither can the rivers
be pure ; and for this cause the Lord doth commonly call men
the generation of vipers, and a brood of serpents. Is not this a
goodly title of man ? Let any man now go, and glory of his
own righteousness, strength, or free-will. Before the world
indeed some man may be, and gloriously appear godly, righteous,
and holy; but there is nothing else but a generation of vipers
and brood of serpents, but that especially in those that seem
most excellent, most precious, most wise, and of greatest under
standing. If thou go through even all the histories of the
Greeks, Jews, and Romans, thou shalt find the best and wisest
princes of all, which have governed the affairs of their empire
prosperously; thou shalt find them, I say, to have thought

1Q4 OF GIVING TRIBUTK TO CJESAR.

nothing of God, but only trusting to themselves, to have ac
knowledged nothing as received from God ; hereupon it is
gathered, that the less a man excelleth in wisdom before the
world, so much less doth he commit against God ; for they
that excel in counsel and authority before the sight of the world,
do for the most part deceive and lie more than others, thinking
that if they deal by delusions and deceit, their fraud and iniquity
is not perceived, for they can after a pretty sort cloak their craft
and subtilty. But the Holy Ghost hath a most clear and bright
sight, which they cannot avoid, but they shall be espied.

The scripture doth often call such, lions, wolves, bears, swine,
and cruel beasts, inasmuch as they rage, devour and consume
all things with their fraud and deceit; wherefore in the Old
Testament the Jews were forbidden to eat of certain beasts,
as of those already rehearsed, and of others, for this one cause
especially, that it should be a type and example to us : whereby
we may perceive, that there are some men which are strong,
mighty, rich, witty, learned, skilful, and wise, which are to be
avoided and eschewed as a certain unclean thing, and as such as
seduce and deceive others with their fair show, might, and wis
dom ; for neither shall they be counted for such, neither will
any man think them to be such, as do so much as think any evil
in their heart, much less do it. Wherefore thou must put no
trust and confidence in any man, trust not unto him, for he will
deceive thee whenever lie is able ; again, if thou trustest man
thou art against God, in whom thou puttest not thy trust. It
is written in the 1 7th chapter of Jeremiah, ver. 5, (e Cursed be
the man that trusteth in man ;" and ver. 7? " Blessed is the
man that trusteth in the Lord."

Some man may now say, How shall we do that ? One man
must have dealing with another, otherwise ho\v can the life of
man continue ? We must buy, we must sell, we must utter
and change our wares with men : Now if we should not
trust one another, the whole trade of man's affairs should be in
peril, yea, and perish. I say that no man can deny, but that
there must be mutual dealings among men, and that one doth
need the help and travail of another ; but this I will have, that
whatsoever dealing thou hast with men, either in buying or sell
ing, count it fora thing uncertain, which thou must neither trust
nor build upon, for it is certain, that as soon as thou shalt trust
to man, he will seek to deceive thee, forasmuch as the nature
of man, as it is of itself, can do nothing but lie, and deceive ;

OF GIVING TRIBUTE TO C^SAR. 195

yea, all things in man are uncertain, both his works and words,
there is nothing in him hut lightness and inconstancy, which
thou mayest boldly believe to be true. Wherefore all our hope
and confidence must be reposed in God alone, and after this
sort we must say, Lord, give thou me grace that I may direct
and order my life, my soul, my body, my substance and goods,
and whatsoever is mine according to thy divine will, for I be
lieve in thee, I trust in thee, do not thou forsake me in so
perilous dealing with this or that man : I put no trust in man.
If thou knovvest that it is good for me ; make him to deal faith
fully with me ; if thou knowest that it will be to my hindrance
and hurt, help me to avoid it, for thy will only pleaseth me,
which I wish always to be done. As soon as thou thinkest in
thy mind, He is a good man, and one that will keep his pro
mise, I am sure that he will not deceive me, but deal faithfully,
even then hast thou fallen from God, and worshipped an idol,
putting thy trust in a liar.

Wherefore when thou hast any dealing with man, think
boldly, If he deal faithfully, it is well, if he do otherwise, in the
name of God let him go, I will commit all things to the will of
God, he shall prosperously bring them to pass. Of such a false
and ungodly confidence reposed in men, that evil crept in among
Christians, namely, the worshipping of saints, whereby the
Christian church, that is, the true congregation of the faithful,
hath suffered exceeding great hurt, and in incomparable ruin ;
for what other was the service and worshipping of saints but a
devilish thing ? When as men used to reason after this sort :
This man was very holy, that which he taught he did, whom
we will follow, and do the like ; Hierome, Augustine, Gregory
said thus, therefore it is true, and therefore will I believe it.
Francis, Benedict, Dominick, Bartholomew, lived thus, they
did this and that, I will imitate their life and works ; moreover,
Augustine was saved by this rule, wherefore I also shall be
saved by it. Fie ! how unstable and miserable a thing is this ;
they are only lies and dreams of men, there is not in one word
mention made here of Christ and his word, but they are only
the vain inventions and trifles of men. I would utterly break
the rule of Augustine, if he therefore ordained it, thinking to
be saved thereby ; so blind and without understanding is reason,
that it receiveth the dotages and vain inventions of men, whenas
notwithstanding the word of God only is to be received in mat
ters of salvation, as if Herod, Pilate, Caiaphas, and Annas,

]ijG Or GIVING TRIBUTE TO

should preach the gospel, I ought to receive it. Again, if
those that arc counted holy, should rise and preach lies, also
rules, habits, shavings, ceremonies, and such like vain inven
tions of men, I ought in no wise to receive them, for we must
here have respect, not to the persons, but to that which they
preach. Dost them presume to be wiser than all the fathers
and saints, than all the bishops and princes of the whole world?
Thus may some object against me. Far be that from me, for I
do not contend to be wiser than they; but this without contro
versy is thus, that whosoever is wise, great, liberal, mighty, and
strong before the world, doth seldom or never agree with the
word of God ; for so it fallcth out, that they that are such do for
the most part persecute the gospel, and if they were not so
great, the gospel should not so greatly shine forth and triumph.
The Roman Emperors, Hadrian, Trajan, Dioclesian, were the
most wise Ca-sars of all, whose government was so liked of, that
it was praised of the whole world, yet they persecuted the gos
pel, and could not abide the truth ; the same we find written of
the kings of the Jews, as of Aha/ and others, which governed
their kingdom very well, yet despised the word of God, and dis
obeyed his commandments. We in our time had never such
emperors or princes, as are comparable to them ; but it ought to
be verified in these, that God would by foolish preaching con
found the wisdom of this world, as Paul saith, 1 Cor. i. £1.

All these tilings are showed unto us in this text, which we
have in hand, which hath a simple and slender show and appear
ance of itself, but it containeth many things in it most worthy
the noting. Now how the Lord concludeth with the Pharisees,
when they had showed him the tribute-money, and had an
swered that it was Gesar's image and superscription, the Evan
gelist declarcth, saying, " Render therefore unto C.esar the
things which are C;esar's, and unto God the things that are
God's." Although they had deserved no such thing of the
Lord, nevertheless he tcacheth them the right way ; and in these
words he confirmeth the sword and office of the magistrate :
They hoped that he would condemn and resist him, but he doth
nothing less, for he commendeth and praiseth him, commanding
that they give unto him those things that are his. Whereby he
plainly will have, that there be magistrates, princes, and rulers,
under whose government we must live ; neither must wre care
whether they use and exercise their rule and authority well or ill,
we must have regard only to their power and office, for their

OF GIVING TRIBUTE TO CJESAR. 197

power and authority is good, inasmuch as it is ordained and
instituted of God; neither is there any cause why thou shouldest
find fault with power, if at any time thou be oppressed by princes
and tyrants, for whereas they abuse the power given unto them
of God, they surely shall be compelled to give an account
thereof. The abuse of a thing doth not make that thing evil,
which is in itself good; a chain of gold is good, neither is it
therefore, made worse for that a harlot weareth it about her
neck, or if one should put out mine eye with it, should I find
fault in the chain therefore ? In like manner the power of the
prince must be borne, for if he abuse his office, he is not to be
counted of me as no prince, neither belongeth it to me to re
venge or punish it in him, I must obey him for God's cause
only, for he representeth the place of God. How grievous
things soever magistrates shall exact, I must for God's sake
bear them all, and obey them, so far as they be not contrary to
God's commandments : if they do justly or unjustly, it shall in
due time appear.

Wherefore if thy substance, life, and whatsoever thou hast
should be taken from thee by the magistrates, thou mayest say
thus, I willingly yield them unto you, and acknowledge you for
rulers over me, I will obey you, but whether you use your power
and authority well or ill, see you to that ; moreover, whereas
Christ saith, u Render therefore unto Caesar the things which
are Caesar's; and unto God the things that are God's/' We
must understand that unto God pertaineth honour, we must
acknowledge him for the living, omnipotent, and wise God, and
ascribe unto him what good thing soever can be named ; and
although we do not give him this honour, he notwithstanding
easily keepeth it, for nothing is either added to, or taken from
him by our honouring. Howbeit in us he is true, omnipotent,
and wise, when as we count him so, and believe that he is such
an one, as he suffereth himself to be said to be. Now unto
Caesar and the magistrate fear, custom, tribute, obedience, &c.,
are due ; God requireth especially the heart, the magistrate the
body and goods, over which he executeth his office in the place
of God, which St. Paul doth most notably in plain and manifest
words declare, Rom. xiii. 1 — 7> " Let every soul be subject
unto the higher powers. For there is no power but of God :
the powers that be, are ordained of God. Whosoever therefore
resisteth the power, resisteth the ordinance of God : and they
that resist^ shall receive to themselves damnation. For rulers are

1<J8 OF C1V1NO TRIBUTE TO CAESAR.

not a terror to good works, but to the evil. Wilt thou then
not be afraid of the power ? do that which is good, and thou
shalt have praise of the same : For he is the minister of God to
thee for good. .But if thou do that which is evil, be afraid;
for he bearcth not the sword in vain : for he is the minister of
God, a revenger to execute wrath upon him that doetli evil.
Wherefore ye must needs be subject, not only for wrath, but
also for conscience sake. For this cause pay ye tribute also;
for they are God's ministers, attending continually upon this
very thing. Render therefore to all their dues : tribute to whom
tribute is due; custom to whom custom; fear to whom fear ;
honour to whom honour." And therefore also are magistrates
ordained of God, that they may defend and maintain public
peace, which alone exceedeth all worldly good things : We felt
a little in the last commotion of the common people, what loss,
misery, calamity, and grievous sorrow, conspiracy, and sedition
bringeth in the world. God grant that it may so continue, that
we try it no more. Thus much shall suffice to have been spoken
for the exposition of this text.

SERMON XVII.

OF SALVATION BY CHRIST ALONE.

John vi. 44 — 51. No man can come to me, except the Father
wJiicli hat It sent me, draw him : and I will raise him up at
the last day, $c.

THE SUM OF THE TEXT.

1. CHRIST is known of none but of him whom the Father
draweth, that is, except the Father teach us that knowledge in
wardly in the heart. Therefore Christ saith unto Peter, Matt,
xvi. 17, "Flesh and blood hath not revealed it unto thee, but
my Father which is in heaven."

2. Christ is the wisdom of God, which is of more price than
precious stones, and whatsoever can be wished is not to be com
pared unto it, as Solomon saith in the Proverbs, viii. 11.

3. The old heavenly bread, that is, the righteousness of the
law, doth not justify ; but Christ, if we believe in him, justifieth
for ever.

OF SALVATION BY CHRIST ALONE, 1QQ

The Exposition of the Text.

This text teacheth us nothing else but Christian faith, and
stirreth it up in us as surely. John, through his gospel, doth
almost no other thing but instruct us how we must believe in
the Lord Christ, and such a faith as is grounded on the true pro
mise of God,, made unto us in Christ, shall save us, as this text
plainly declareth. Also they are here all proved fools, which
have taught us another way and means to obtain righteousness ;
whatsoever man's mind can invent, although it be holy, although
it have a fair show before men, it must needs utterly fall, if that
he will have salvation to come thereby ; for although man is
exercised with the duties of godliness, he shall not be able to
attain unto heaven, unless God prevent him with his word, which
may offer his divine grace unto him, and lighten his heart, that
he may walk in the right way. Now this way is the Lord Jesus
Christ, he that will seek another way, as the most part of men
with their outward works commonly do, hath now erred from the
right and high way ; for Paul saith, Gal. ii. 31, a If righteousness
come by the law," that is, by the works of the law, " then
Christ is dead in vain." Therefore I say, that a man must by
the gospel be as it were bruised and broken, and humbled even
from the bottom of his heart, as being frail and weak, which can
move neither hands nor feet, but only lietli prostrate and crieth,
help me, O omnipotent God, merciful Father, I am not able to
help myself. Help, O Lord Christ, mine own help is nothing.
That so against this corner stone, which is Christ, all may be
broken, as he saith of himself, in Luke xx. 17, when he asked
the Pharisees and Scribes, " What is this then that is written,
The stone which the builders rejected, the same is become the
head of the corner ? Whosoever shall fall upon that stone, shall
be broken : but on whomsoever it shall fall, it shall grind him
to powder." Wherefore either let us fall upon it by our imbe
cility and weakness, by denying ourselves, and so be broken, or
else he will break us for ever in his straight judgment. But it
is better that we fall upon it, than that it fall upon us ; upon
this foundation Christ saith in the text, " No man can come to
me, except the Father which hath sent me draw him ; and I
will raise him up at the last day." Now he whom the Father
draweth not, shall surely perish ; it is also concluded that he
which cometh not to this Son, shall be damned for ever. He is
the only Son given unto us, which may save us, without him

200 OF SALVATION BY CHRIST ALONE.

there is no salvation ; if he help not, our case is most miserable.
Of him Peter also speaketh to the same effect, in the Acts of
the Apostles, chap, iv. 11, "This is the stone which was set at
nought of you builders, which is become the head of the corner.
Neither is there salvation in any other : for there is none other
name under heaven given among men, whereby we must be
saved."

V\ hither would our divines and schoolmen turn themselves
here., which have taught us, that by many works we must attain
unto righteousness ? Here is that high master, Aristotle, con
founded, who hath taught us, that reason endeavourethto do the
best things, and is always ready to the better ; but this Christ
doth here deny, for unless the Father possess and draw us, we
shall perish for ever. Here all men must confess their imbeci
lity and slowness to good things : if so be that any persuade
himself that he is able to do any good tiling by his own strength,
truly he hath reproved Christ of falsehood, and with great arro-
gancy, presumeth to come to heaven, although he is not drawn
of the Father 5 wherefore, where the word of God is in his course,
and soundly preached, whatsoever things are high and great, it
casteth them down, it maketh all mountains even with the vallies,
and overthrowcth all hills, as the Prophet Isaiah saith ; that all
hearts hearing the word may despair of themselves, otherwise
they cannot come unto Christ. The works of God are such,
that while they kill they make alive, while they condemn they
save; as Hannah, the mother of Samuel, singcth of the Lord,
1 Sam. ii. 6, " The Lord killeth, and maketh alive, he bringeth
down to the grave, and bringeth up. The Lord maketh poor,
and maketh rich : he bringeth low, and lifteth up." Wherefore,
if a man be thus stricken of God in his heart, that he acknow-
ledgcth himself such a one as ought for his sins to be condemned,
he surely is even that very man whom God by his word hath
stricken, and by this stroke hath fastened upon him the bond of
his divine grace, whereby he draweth him, that he may provide
for his soul, and have care of him.

He could first find with himself no help nor council, neither
did he wish for any, but now he hath found the special consola
tion and promise of God, which is after this sort : "Every one
that asketh, receiveth : and he that seeketh, findeth : and to him
that knocketh, it shall be opened," Matt. vii. 8. By such a pro
mise man is more and more lifted up in mind, and conceiveth a
greater trust and confidence in God; for as soon as he heareth

OF SALVATION BY CHftTST ALONE. 201

that this is the work of God alone, he desireth of God, as at the
hand of a merciful Father, that he will vouchsafe to draw him.
If so be that he be drawn of God unto Christ, undoubtedly that
also shall come unto him, whereof the Lord maketh mention here,
namely, that he will raise him up at the last day ; for he layeth
hold on the word of God, and trusteth in God ; whereby he hath
a certain testimony, that he is he whom God hath drawn, as John
saith in his first Epistle, chap, v 10, " He that believeth on the
Son of God, hath the witness in himself." Hereupon it must
needs follow, that he is taught of God, and in verity now knoweth
God to be no other, but a helper, a comforter, and a Saviour.
Hereby is it now manifest, that if we believe, God will be no
other towards us but a Saviour, helper, and giver of all felicity,
who requireth and asketh nothing of us, but will only give and
offer unto us, as he himself saith unto Israel, Psalm Ixxxi. 10,
" I am the Lord thy God which brought thee out of the land of
Egypt : open thy mouth wide, and I will fill it." Who would
not love such a God, which showeth himself gentle and loving
unto us, and offereth so readily his grace and goodness ? They
shall not be able to escape the severe and eternal judgment of
God, who do unadvisedly neglect so great grace, as the epistle to
the Hebrews saith, if they that transgressed the law of Moses,
escaped not unpunished, but died without mercy, how much more
grievous shall God punish them, which count the blood of the
Testament as an unholy thing, and tread under foot the Son of
God ? O how diligent is St. Paul in all his epistles to teach how
the knowledge of God may rightly be conceived ! O how often
doth he wish to increase in the knowledge of God ! as if he
would say, if ye only knew and understood what God is, ye
should then be safe. Then ye would love him, and do all things
that are approved of him, thus he saith, Colos. i. 9, ff We do
not cease to pray for you, and to desire that ye might be filled
with the knowledge of his will, in all wisdom and spiritual under
standing, that ye might walk worthy of the Lord unto all pleasing,
being fruitful in every erood work, and increasing in the know
ledge of God ; strengthened with all might, according to his
glorious power, unto all patience and long suffering with joyful-
ness ; giving thanks unto the Father, which hath made us meet
to be partakers of the inheritance of the saints in light." And
Psalm cxix. 34, David saith, "Give me understanding, and
I shall keep thy law, yea, I shall observe it with my whole
heart."

OF SALVATION «Y CHRIST ALONE.

And thus ye have out of the first sentence of this text, that
the knowledge of God doth come from the Father. It is needful,
that he lay the first stone in our building, otherwise we should
labour in vain. But that is done thus : God sendeth unto us
preachers whom he haih taught, and providcth that his will be
preached unto us ; First, that all our life and condition, although
it have a fair show and be holy outwardly, is of no estimation
before him, yea, is abhorred and loathed of him. And this is
called the preaching of the law; afterward he makcth grace to
be preached unto us, to wit, that he will not have us utterly
condemned and cast oil', but that he will receive us in his beloved
Son, and not simply receive us, but also make us heirs in his
kingdom, yea, and lords over all things which arc in heaven and
earth. This now is called the preaching of grace or of the gospel;
and all this is of God, which raiseth up and sendeth forth
preachers. This St. Paul signifieth, when he saith thus, Rom.
x. 17, "Faith cometh by hearing, and hearing by the word of
God." This also the words of the Lord mean here in the
gospel, when he saith, '* it is written in the Prophets; and they
shall be all taught of God, every man therefore that hath heard,
and hath learned of the Father, cometh unto me. Not that any
man hath seen the Father save he which is of God, he hath seen
the Father." Whereas we hear the first preaching, that is the
preaching of the law, how we are condemned with all our works,
then man sigheth unto God, and knoweth not what to do, his
conscience is evil and fearful, and except help should come in
time, he should despair for ever.

Wherefore the other preaching must not be long deferred, the
gospel must be preached unto him, and the way unto Christ
must be showed, whom God hath given unto us a Mediator, that
through him alone we may be saved by mere grace and mercy,
without all our works and merits. Then the heart is made joyful,
and hasteth unto such grace, as the thirsty hart runneth unto the
water. David had a notable feeling hereof, when he said thus,
Psalm xlii. 1, " As the hart panteth after the water-brooks, so
panteth my soul after thee, O God. My soul thirsteth for God,
for the living God." \Vhen, therefore, a man cometh to Christ,
through the gospel, then heareth he the voice of the Lord Christ,
which strengtheneth the knowledge that God hath taught him,
to wit, that God is nothing else but a Saviour abounding with
grace, who will be favourable and merciful to all them which
call upon him in his Son. Therefore the Lord saith moreover,

OF SALVATION BY CHRIST ALONE. 203

John vi. 47, " Verily, verily, I say unto you, he that believeth
on me hath everlasting life. I am that bread of life. Your fathers
did eat manna, in the wilderness, and are dead. This is the bread
which cometh down from heaven, that a man may eat thereof,
and not die. I am the living bread, which came down from
heaven ; if any man eat of this bread, he shall live for ever, and
the bread that I will give is my flesh, which I will give for the
life of the world/' In these words the soul findeth a table daintily
furnished, whereby it may slack all hunger ; for it knoweth as
suredly that he that speaketh these words cannot lie. Where
fore if it commit itself confidently unto him and cleave to the
word, it resteth upon him, and so departeth not from this goodly
table.

This is that supper, to the preparing whereof the heavenly
Father killed his oxen and fallings, and hath bidden us all unto
it. The living bread whereof the Lord here maketh. mention, is
Christ himself, whereby we are so fed ; if we lay hold but of a
morsel of this bread in our hearts, and keep it, we shall be satis
fied for ever, neither can we ever be plucked from God. More
over, such an eating is nothing else, but to believe in the Lord
Christ, that he is made unto us of God, as St. Paul saith, 1 Cor.
i. 30, " Wisdom, righteousness, sanctification, and redemption.
He that eateth of this bread shall live for ever." Wherefore by
and by after the text, when the Jews were at contention about
his words, he saith, " Verily, verily, I say unto you, except ye
eat the flesh of the Son of man and drink his blood, ye have no
life in you ; whoso eateth my flesh and drinketh my blood hath
eternal life, and I will raise him up at the last day." Manna,
which the fathers did eat in the desert (as Christ here saith),
could not save from death, but this bread maketh us immortal ;
if we believe in Christ, death shall not hurt us any thing at all,
yea, there is no more death. This the Lord meaneth by these
words in another place, where he saith to the Jews, " Verily,
verily, 1 say unto you, if a man keep my saying, he shall never
see death," John viii. 51 ; where it is certain that he speaketh
of the word of faith and of the gospel. But some man may say,
that the holy die notwithstanding, for Abraham and the holy
prophets are dead, as the Jews said unto him : I answer, the
death of Christians is only a sleep, as the scripture also com
monly calleth it. For a Christian tasteth and seeth no death,
that is, he hath the feeling of no death. For this Saviour Jesus
Christ, in whom he believeth,, hath overcome death, that after-

204 OF SALVATION BY CHRIST ALONE.

wards he should not feel or taste it, but death is unto him only
a passage and gate to life, as Christ himself witnesseth, John v.
24, " Verily, verily, I say unto you, he that heareth my word,
and bclieveth on him that sent me, hath everlasting life, and
shall not come into condemnation; but is passed from death unto
life." Wherefore the life of a Christian is happy, and on every
side replenished with joy, and the yoke of Christ easy and sweet.
But that it seemeth heavy and grievous unto us, this is the cause,
for that the Father hath not yet drawn us ; hereupon it comctli
to pass, that we take no pleasure thereof, neither is the gospel
comfortable unto us. If so be that we would lay up the words
of Christ well in our heart, they would be unto us an exceeding
comfort. And thus ye have heard how we must feed on this
bread which came down from heaven, that is, on the Lord Christ,
to wit, by faith, which we then do when we believe in him, that
he is our Saviour.

The whole chapter out of which this text is taken, commendcth
unto us nothing else but spiritual meat. For when the multi
tude followed Christ, that they might again cat and drink, which
the Lord himself signifieth, he taketh occasion of the corporal
meat which they sought, and almost through the whole chapter
speakcth of spiritual meat, as he said, " The words which I
speak are spirit and life." Whereby he would signify, that he
therefore fed them, that they should believe in him ; and as they
did eat the bodily meat, so they ought also to feed of the spiri
tual. Here let us weigh and mark this, that the Lord doth so
gently and graciously apply himself to us, and offer himself in
such gentle words that it ought worthily to move our hearts, to
believe in him, to wit, that that bread was therefore given for us,
inasmuch as it was behoveful that he should taste death and
suffer hellish pains. Also should bear sins which he never had
committed, as though he had committed them, and had been his
own ; and he did also the same willingly for our sakes, and took
us as brethren and sisters. This if we believe, we do the will
of the heavenly Father, which is nothing else but to believe in
his Son, and so be saved. As Christ himself saith a little before,
" This is the will of him that sent me, that every one which
seeth the Son, and believeth on him, may have everlasting life."
It now therefore appeareth, that he that hath faith doth the will
of God, and eateth of this heavenly bread, as St. Augustine saith,
what dost thou prepare thy mouth ? believe, and thou hast eaten.
Of this spiritual supper the whole New Testament speaketh, but

OF SALVATION BY CHRIST ALONE. 205

especially in this place of John. The sacrament of Christ's body
and blood is a certain testimony and pledge of this true supper,
whereby we ought to strengthen our faith, and to be assured,
that this body and this blood, whereof we feed in the sacrament,
delivereth from sin, death, Satan, and all evil. But how may a
man perceive and know, that he also doth pertain to this heavenly
bread, or is called to this spiritual supper ? Let him consider
the case in his own heart, which if he find so affected, that he
doth as it were feel the sweetness in the promise of God, and is
undoubtedly persuaded, that he is of the company of them which
pertain to this supper, he is assuredly such a one indeed. For as
we believe, so cometh it unto us.

Such a man hath also by and by a regard of his neighbour,
and helpeth him as his brother, careth for him, giveth unto him,
lendeth him, comforteth him, briefly, doth no otherwise to him
than he desireth to be done unto himself ; and all this proceedeth
from hence, for that the bountifulness and goodness of Christ
hath replenished his heart with sweetness and love, that it is a
pleasure and joy unto him to do good to his neighbour, yea, and
he is grieved if there be none toward whom he may be service
able. And beside all this, he is tractable, and lowly towards all
men, he doth not esteem the temporal pleasure and pride of life,
he judgeth no man, he defameth no man, he interpreted! all
things in (he better part. Whenas he seeth that the matter
goeth not well with his neighbour, as that he fainteth in faith,
waxeth cold in love, and that his life is not on every side approve-
able, he prayeth for him, and is sore grieved if any commit any
thing against God and his neighbour. In fine, the root and sap
are sound, for they are in a nourishing vine, to wit, Christ, and
therefore such fruits come forth. But if any be void of faith,
and not taught of God, such a one doth not feed on this heavenly
bread, neither bringeth forth these fruits, for where a right faith
is not, there such fruits are always wanting. And therefore St.
Peter teach eth us to make our calling unto salvation sure by
good works : where he speaketh properly of the works of love,
namely, that we do good to our neighbour, and be affected
toward him, as toward our own flesh and blood. Thus much
shall suffice concerning this text. Let us all call to God for his
grace,

206 CONCERNING GOOD WORKS,

SERMON XVIII.

CONCERNING GOOD WORKS, THE FRUITS OF FAITH.

ROMANS xiii. 11 — 14. And that, knowing the time, that now
it is high time to awake out of sleep : for now is our salva
tion nearer than when we believed, fyc.

THE apostle in this text teacheth, not of faith, but of works the
fruits of faith, and showeth how the life of a Christian ought to
be ordered and framed according to the flesh outwardly among
men. For how we must live in the spirit and before God, faith
doth teach, whereof St. Paul a little before this place hath at
large and even apostolical! y treated. Yea, if we consider this
text well, it doth not so much teach as provoke, exhort, move,
and stir up them which are already taught, what they must do.
For St. Paul divideth the oiTice of preaching into two parts, into
doctrine and exhortation, Rom. xii. Doctrine is, when one
teacheth that which was not known before, whereby men are in
structed and come to understand. Exhortation is when the
preacher movcth and provoketh unto that which is already
known, and either is necessary to be done of him, who will
Christianly perform the duty of preaching. Wherefore St. Paul
doth very earnestly apply himself to both ; and that his exhorta
tion may be more effectual, and may more acceptably enter into
the minds of them whom he hath purposed to exhort, he useth
certain elegant and figurative speeches, and doth, with an adorned
manner of speaking, allure their minds unto him. For the words
sleep, darkness, light, waking, armour, works, the day, the night,
which he here useth, are all spoken figuratively, by which other
things are signified than their nature and propriety do bear : for
he speaketh not of the natural night, day, darkness, armour,
waking, and sleep, &c., but he resembleth by these natural things
a certain likeness to our mind, whereby he may more forcibly
provoke and bring us to those spiritual things ; as if he said, ye
see how men, to get the riches of the present time, which do
soon perish, rise early, and, laying aside the works of darkness,
apply themselves to the works of the day, after the night is
passed and the day is come. With how much greater diligence
ought we, shaking off our sleep, to rise early, and casting away

THE FRUITS OF FAITH. 20?

the works which we did while it was yet dark, to apply ourselves
now to those works which are agreeahle to our light, forasmuch
as the night is now passed^ and the day of our salvation hath
appeared ?

By sleep he signifieth evil works which are void of faith : for
sleep is a work properly meet for the night,, and that he
meaneth thus, he sufficiently declareth, when he by and by
after addeth, " Let us cast away the works of darkness." So
on the contrary to awake and to rise, signify good works which
come of faith. For as sleep pertaineth properly to the night,
so to rise is properly agreeable to the morning and day. Where
upon it is said, 1 Thess. v. 4 — 10, f( But ye, brethren, are not
in darkness, that that day should overtake you as a thief. Ye
are all the children of light, and the children of the day : we
are not of the night nor of darkness. Therefore let us not
sleep, as do others ; but let us watch and be sober. For they
that sleep, sleep in the night ; and they that be drunken, are
drunken in the night. But let us, who are of the day, be sober,
putting on the breast-plate of faith and love ; and for a helmet,
the hope of salvation. For God hath not appointed us to wrath,
but to obtain salvation by our Lord Jesus Christ, who died for
us, that whether we wake or sleep, we should live together with
him/' It is sufficiently manifest, that the apostle doth not in
these words, forbid us the sleep of nature, nevertheless he
draweth a similitude from natural sleep and waking, to spiritual,
that is, to a good and evil life ; and to be brief, to rise out of
sleep is here the very same thing that the apostle writeth, Titus
ii. 11 — 13, " For the grace of God that bringeth salvation hath
appeared to all men ; teaching us, that denying ungodliness
and worldly lusts, we should live soberly, righteously, and
godlily in this present world ; looking for the blessed hope, and
the glorious appearing of the great God, and our Saviour Jesus
Christ." For that which he called in these words, to deny
ungodliness and worldly lusts, he calleth in this text which we
have in hand, to arise from sleep ; and that which he termeth to
live soberly, and righteously, and godlily, that he called in our
present text, to watch and to put on the armour of light 5 and
whereas he saith, the grace of God, that bringeth salvation, hath
appeared, that he calleth here the day and light, of which we
will hereafter speak more at large.

Now let us see what likeness there is between natural and
spiritual sleep. He that sleepeth naturally, neither seeth nor

208 CONCERNING GOOD WOKKS,

feeleth any of those good things that are in the world, but lieth
among those things which are even next adjoining unto him as
it were dead, serving to no use, neither regarding any thing at
all. For although he live in himself, yet is lie as dead to all
other. Again, instead of true things, he is in dreams wholly
occupied with vain images and forms of things, which appear
true, and is so foolish, that he embraceth those vain forms, and
thinketh them to be true things ; but when he waketh, those
images do together vanish away, and the man beginneth to be
occupied with true things. After the same manner almost it
is, when one is as it were swallowed up of ungodliness, for lie
slecpctli and is like a dead man before God, neither sceth he,
neither feeleth any of the good things, which are good things
indeed, namely, those spiritual good things which are promised,
and offered him by the gospel, although they be just by him ;
for those things are seen and felt by faith alone, otherwise they
are removed from all si<rht and feeling. \\ herefore so lonu; as

i"> o O

by reason of the sleep of his unbelief, he can have neither any
regard or sense of true good things, which are very near him
through the gospel, he busieth himself with the false good
things of this world, as riches, promotions, and pleasures, which
being compared unto eternal life, unto heavenly joy, and that
perfect salvation which cometh to the godly, are altogether as
dreams and as those vain visions, compared to natural things,
whereof they are only representations ; but when a man
awakcth, and hath received faith, all regard and desire of those
false good things of this present life vanisheth away, and he
acknowledged! that they are nothing else but mere vanity and
falsehood, even as those visions do fade away quite as soon as a
man awakcth out of a natural sleep. Hereof the JGth Psalm
speaketh, ver. 5, " They have slept their sleep ; and none of
the men of might have found their hands," and Psalm Ixxiii. 20,
" As a dream when one awaketli ; so, O Lord, when thou awakest,
thou shalt despise their image." And Isaiah xxix. 8, " It shall
even be as when an hungry man dreameth and, behold, he
eateth ; but he awaketh, and his soul is empty : or as when a
thirsty man dreameth, and, behold, he drinketh ; but he awaketh,
and behold, he is faint, and his soul hath appetite ; so shall the
multitude of all the nations be, that fight against Mount Zion."
See how contemptuously and disdainfully the prophet speaketh
of the chief powTer, riches, and pleasures, and promotions of the
world, arid likeneth them to dreams and most vain visions,

THE FRUITS OF FAITH. 209

wherewith they which are asleep are deluded. What other
durst say, that the good things, riches, and power of these
kings, princes, and rich men are nothing else but dreams,
whenas for them men mingle earth with heaven, fire with
water, raging without measure and end in the world ? but the
cause hereof is, for that they yet sleep, therefore they do
yet see nothing hereof, as they want faith, so also are they
destitute of the light.

" For now is our salvation nearer than when we believed."
What mean these words ? Did we believe before, and do we
not believe now ? Here we must call to mind that which Paul
writeth, Rom. i. 1, that God promised the gospel (e by his pro
phets in the holy Scriptures, concerning his Son Jesus Christ
our Lord," that all should by him be saved according to that
which was said unto Abraham, Gen. xxii. 18, te In thy seed
shall all the nations of the earth be blessed." This blessing
promised to Abraham in his seed, is nothing else but grace and
salvation in Christ offered to the whole world by the gospel,
which Paul so interpreteth, Rom. vi. and Gal. iii. For Christ is
that seed of Abraham, that is, as he is man, his flesh and bloodj
by whom and in whom shall be blessed, as many as believe in
him, and call upon him. This promise was afterward by the
prophets continually more and more declared and preached, for
they did all write of the coming of Christ, of the grace which he
should bring, and of the gospel, which Peter also witnesseth,
Acts iv.

Tliis promise of God all the faithful believed which died be
fore Christ was born, who by this faith were saved, and ob
tained salvation in Christ and through Christ. Hereunto Paul
now had respect when he said, 6C Now is our salvation nearer
than when we believed ;" for that which he saith is this much in
effect : We believe in time past, that the promise made unto
Abraham should be fulfilled, now it is fulfilled, and those things
that we believed should come to pass are now present : Christ
is come, the gospel is revealed and published, and the blessing
which we looked for is spread over the world ; all things which
we tarried for and believed, being promised, are come. And
hereby the Apostle signifieth the spiritual day, whereof he
speaketh afterwards, which is properly the beginning and
manifestion of the gospel, whereof we will hereafter speak.
Now by this, that those things we believed should be fulfilled are
now fulfilled, our faith is not any whit made void or frustrate,

p

210

but much more sound or perfect ; for as they of the old time
before Christ's incarnation believed the promise of God which
should be fulfilled, so we believe that the same is fulfilled, and
the faith is altogether the same in itself, but that our faith fol
lowed theirs, as the fulfilling followeth also the promise ; for
either faith trusteth in the seed of Abraham, that is, in Christ,
theirs before his incarnation, ours after it. Wherefore he that
should at this day believe with the Jews that Christ is to come,
should make God a liar, as though he had not fulfilled his promise,
which he hath fulfilled, and being fulfilled would have it pub
lished and preached; so also should salvation be yet far from
the believers which we should look for being as yet to come, in
the time that shall hereafter follow. Of this double faith, Paul
speaketh, Kom. i. 17, " Therein (that is, in the gospel) is the
righteousness of God revealed from faith to faith." What
meaneth this, from faith to faith ? Nothing else, but that although
the faith of the fathers and our faith is the same, whereby it is
believed in Christ either to come, or which hath already ap
peared; yet the gospel doth lead from their faith to ours, so
that it is now necessary not only to believe the promise that was
to be fulfilled, but also that it is fulfilled, which it did not be
hove Abraham and the other fathers to believe, although they
had the same Christ which we have ; for there is one faith, one
spirit, one Christ, one communion of saiuts, this difference only
there is between us, that they went before Christ, we follow
him. We have therefore believed, and we do also believe, viz.,
the fathers and we, with a like and common faitli in the same
Christ, although not after the same manner, as it is said. And
as by reason of this communion of faith which we have alike in
the same Christ, we say, We have believed, or we did believe,
whenas not we, but the fathers have believed, or did believe ;
so they again did say, that they should hear, see, and believe in
Christ, whenas not they, but we do live in that time.

We read not in a few places of the scriptures, that they which
were before the incarnation of Christ, took upon them the per
son of them which are after it, and they which are after it, of
them which were before it, because of the communion of faith,
and the same Christ, which they have in common, and so there
is as it were one company of believers. Now whereas the
Apostle saith, that salvation is now nearer unto us than when
we believed, that is, when our fathers those ancient believers
did look for it to come, we must not understand it of the near-

THE FRUITS OF FAITH. 211

ness of possession, as though we now had it nearer and more
certainly than they, for the fathers had altogether the same
faith, as it is said, and the same Christ, wherefore salvation was
as near unto them as unto us ; (< Jesus Christ the same yester
day, to-day, and for ever :" Heb. xiii. 8. Christ continueth
the same from the beginning of the world even unto the end, by
whom all are saved alike. But Paul speaketh of the nearness
of revealing, that whatsoever things were said before concerning
Christ, they were now fulfilled; death being overcome, The
Lord did sit at the right-hand of the Father, the gospel was
preached abroad in the world, by which Christ did come unto
all in the whole world ; for this cause Paul saith, that our sal
vation is nearer than when it was hidden, and known unto few
men because that Christ being not yet glorified, it was not
meet that the preaching of salvation should be made public or
common. Whereas therefore the Apostle saith, our salvation
is now nearer us, he saith the same thing in the Epistle to
Titus, chap. ii. 1 1, in other words : " The grace of God that
bringeth salvation hath appeared," that is, hath sprung forth,
and is everywhere commonly preached; although it was not
hid before in any of the saints, notwithstanding it was not com
monly known unto the world.

After the same sort the scripture speaketh in many places^
when it sometimes saith that Christ is to come, sometimes that
he is come, although he always hath been, and is in all the
elect ; howbeit because he hath not before his resurrection come
to all by public preaching, the scripture speaketh diversely of
his coming ; for because of his public preaching he came in the
flesh, being made man, for his incarnation had not been profit
able to any, if the gospel had not thereupon been preached, by
which he came into the whole world, and whereby it is com
monly known why he was made man, whereby that blessing
promised to Abraham is now published, and made common to
all which by the gospel believe in Christ. Hereupon Paul saith
very well, Rom. i. 2, that the gospel was promised of God, &c.,
as though he would say, although God hath promised every
where in the writings of the prophets his Son in the flesh, yet
forasmuch as all that should be done, that the gospel might be
preached abroad in the world, whereby he cometh spiritually to
the minds of the believers, (which coming only bringeth sal
vation, and is far to be preferred before that coming in the
flesh, inasmuch as it was done because of this,) I say rather that

p 2

2 12 CONCERNING GOOD WORKS,

God promised by the prophets in scripture the gospel concern
ing his Son ; for God considered the gospel and our faith in all
these things j for which he would also have him to be made
man, that the gospel might be preached of him, that being made
man, he hath saved us by his death, and that the salvation which
he hath wrought, might go into the whole world and be made
near unto all. Some have taught four comings of Christ, ac
cording to the four Sundays in Advent, as they call it, but this
coming of Christ by the gospel, which is most necessary of all,
and of which all do depend, of which Paul here speaketh ; this
coming I say they could not see, inasmuch as they are ignorant
both what the gospel is, and to what end it was given. They
babble many things of the coming of Christ, and nevertheless
they drive him further from themselves, than heaven is distant
from the earth : for what can Christ profit any man which doth
not possess him by faith ; or how can any man possess him by
faith, where the gospel is not preached ?

'c The night is far spent, the day is at hand." His meaning in
effect, is, that salvation is at hand; for by the day Paul under-
standeth the gospel, namely, that it is that day whereby our
hearts and minds are enlightened ; therefore such a day being
sprung, our salvation is certainly at hand, that is, Christ and his
grace promised in time past to Abraham, hath sinned forth by
preaching in the whole world, giveth light unto all men, raiseth
all out of sleep, showeth true and eternal good things, wherein
we may be hereafter occupied, and may walk honestly in this
day. On the contrary, by the night all doctrine is to be under
stood, which is not the gospel, beside which none can bring
salvation ; but if thou do a little more exactly weigh the words,
thou shalt see that Paul describeth that part of the day which is
most delectable of all, and most full of all pleasantness, namely,
the joyful and amiable morning, and the rising of the sun \ for it
is the morning when the night is gone and ended, and the day is
now come, whereupon all things are marvellously cheered and
recreated, the birds sing, other living creatures do stir up with
alacrity and joyfulness; men being as it were made alive again,
do go forth to their labours ; all things, the day springing, and
the morning shining, are so affected, as though the world were
renewed, and all things restored to life again.

Wherefore in many places of the scripture, the joyful, pros
perous, and quickening preaching of the gospel, is likened to the
morning, and to the rising of the sun, as it is here by Paul, who

THE FRUITS OF FAITH, 213

calleth the gospel-day springing or arising. Also Psalm ex. 3,,
" Thy people shall be willing, in the day of thy power, in the
beauties of holiness from the womb of the morning : thou hast
the dew of thy youth." Here also the gospel is plainly called
the womb of the morning, and the day of the power of Christ,
wherein we are conceived and born the children of God, as dew,
to wit, without the labour of men, by the only grace of the Holy
Ghost from heaven : the most pleasant comfortable sun Jesus
Christ maketh this day, whom the scripture hereupon calleth the
sun of righteousness. God saith, Mai. iv. 2, ee Unto you that
fear my name, shall the sun of righteousness arise with healing in
his wings ;" for as many as believe in Christ, do receive of him
the beams of his grace and righteousness, and do obtain salvation
under his wings. Whereupon it is said, Psalm cxviii. 24, " This
is the day which the Lord hath made, we will rejoice and be
glad in it;" as though he had said, this corporal sun maketh the
corporal day, but God himself maketh this day, even he is that
sun, from whence those beams and that day come, wherewith
the whole world is enlightened. Finally, hereupon he calleth
himself " the light of the world," John ix. 5. And Psalm xix. 1,
fi The heavens declare the glory of God," that is, even as these
bodily heavens do bring the sun and the day, and the sun is car
ried in them, so the apostles have in themselves, and bring by
preaching, the true sun, which is Christ, &c. Whereupon it
followeth : " In them hath he set a tabernacle for the sun, which
is as a bridegroom coming out of his chamber, and rejoiceth as
a strong man to run a race. His going forth is from the end of
the heaven, and his circuit unto the ends of it : and there is
nothing hid from the heat thereof." All this is said of the ex
ceeding pleasant beginning or rising of this day, that is, of the
gospel, which the scripture every where marvellously setteth
forth ; for it is a word which quickeneth, maketh glad, willing,
cheerful, and ready to do good works, and finally it bringeth with
it all good things. Wherefore it is called the gospel or glad
tidings, for that it is a pleasant and prosperous message of the
grace of God, and of all good things ; but who is able to rehearse
all those things, which this day revealeth and maketh manifest
unto us ? For it teacheth all things, what God is, what we are,
whatsoever is past, and to come, of heaven, hell, the earth,
angels, and devils; by this lamp is showed unto us, how we
ought to behave ourselves in all these things, and toward all,
from whence we are, and whither we go. Yet nevertheless

1214 CONCERNING GOOD WORKS,

Satan hath deceived us miserable creatures, that neglecting such
a day, whereby all things might be clear and manifest unto us,
we seek the truth of philosophers and heathen men, who have
not so much as by a dream known any whit of these things, and
so we have sutlered ourselves to be blinded with men's tradi
tions, and to be thrust back again into the night ; for it is not
light, whatsoever is not this day, otherwise Paul and the whole
scripture should in vain extol this day alone, and call all other
beside it the night. Surely the burden of God's displeasure
must needs be most grievous, for that, contrary to so plain and
manifest places of scripture, we have sought another light, al
though the Lord himself calleth himself the light and sun of the
world ; and if other proofs were wanting, this one is sufficient,
that universities do so impudently both set up and glory of
Aristotle as a light unto them, in whom they exercise themselves
much more than in Christ, yea, nothing in Christ, but altogether
in Aristotle.

" Let us therefore cast oil' the works of darkness, and let us
put on the armour of light." As Christ is the sun, and the
gospel the day, so faith is the light whereby to see and watch in
this day ; for it would not profit, although the sun did shine and
make the day, if the eyes did not perceive the light. Wherefore
although the gospel be begun and preached in the whole world,
yet none are lightened, but they that receive it, and by faith being
made capable of the light, do arise out of sleep ; but to such
as yet sleep this sun and day bring no profit, of which they
receive no light, no more than if no sun or day had shined. And
this is that season and hour, whereof he speakcth ; " And that,
knowing the time, that now it is high time to awake out of
sleep," &c. It is a spiritual time and season, although begun
in this outward timea as it doth daily also come, wherein we
ought to arise out of sleep, and lay aside the works of darkness;
whereby Paul showeth that he doth not speak to them which are
yet void of faith, for, as it is said, he teacheth not faith here,
but the works and fruits of faith, when he saith, we know that
the time is come, and that the night being passed, the day is at
hand ; they which believe not, cannot know these things.

Now if thou object and say, what reason or cause is there
that he should write these things to the faithful, inasmuch as
they know that it is time ? &c. thou must call to mind that ifi
the beginning of the exposition of the text of the Apostle, we
have said that the office of preaching is of two sorts, one of

THE FRUITS OF FAITH,

teaching, another of exhorting and moving ; now a man cannot
attain unto that knowledge, that it should not be needful that
he be always moved, and kept in a continual and fresh medi
tation of those things which he hath learned, lest the devil, the
world, and the flesh, (which are enemies that never grant truce,
neither slack their assault,) do make him weary and slothful,
that he may at the last sleep, and become altogether negligent
in good things ; for the devil, saith Peter, is such an enemy, as
goeth about continually like a roaring lion, seeking whom he
may devour. Wherefore he saith, 1 Pet. iv. 7» £> Be ye therefore
sober, and watch." Paul also will have us do the same thing here,
for seeing that the devil, the flesh, and the world, keep no mean?
and make no end of fighting against us, neither must there be
any mean kept, or end made of exhorting, provoking, and mov
ing us to watch and work. Hereupon the Holy Ghost is called
an exhorter, inasmuch as he inviteth and moveth us unto good ;
for the same cause Paul also useth here chosen words. The
works of darkness he calleth not armour, but the works of light
he calleth armour, not works ; undoubtedly that he might show
that there is a fight, that labour and travail is required ; and that
it cannot be obtained without peril, to watch and live well, for
asmuch as so mighty enemies, the devil, the flesh, and the world,
do without ceasing fight against us, wherefore Job saith, " The
life of man upon earth is a fight and temptation." Now it is
not a small matter to stand all our life long in the battle, where
fore there is need of very shrill trumpets and warlike drums,
that is, of earnest admonitions and exhortations, whereby we
may be stirred up and encouraged to persevere valiantly in the
fight.

Hereupon now it appeareth, why he calleth good works
armour or weapons, and calleth not the works of darkness so,
which notwithstanding, if we consent unto them, are also wea
pons, Rom. vi. 13, " Neither yield ye your members as instru
ments of unrighteousness." Again, it is before said, that by
light is here signified faith, which from the day of the gospel, by
the sun, Christ shineth into the hearts, and enlighteneth them,
therefore the armour or weapons of light are nothing else but the
works of this faith ; on the contrary, darkness, infidelity, or un
belief, which is by reason of the absence of the gospel as of the
day, and of Christ as of the sun. This darkness the devil doth
rule, which cometh from the doctrine of men, and the judgment of
man's own reason 5 wherefore the works of darkness are the

215 CONCERNING GOOD WORKSj

works of infidelity, for as Christ is the Lord and governor of the
light, which we said to be faith, so Paul, Ephes. vi. 12, calleth
Satan the prince of darkness, that is, of them which are without
faith, and refuse to be obedient to God, as the same Apostle wit-
nesscth, 2 Cor. iv. 3, " If our gospel be hid, it is hid to them
that are lost. In whom the god of this world (namely, the
devil) hath blinded the minds of them which believe not, lest
the light of the glorious gospel of Christ, who is the itnnge of
God, should shine unto them." But what both this armour or
weapons of light, and works of darkness are, it is now taught of
the Apostle, " Let us walk honestly as in the day." No man
worketh those things in the day, which he is wont to work in
darkness ; every one feareth another, and endeavoureth himself
to live honestly.

It is commonly said, the night is void of shame, which is
true, and therefore men do those things in the night, which they
would be ashamed to do in the day ; but the day is not without
shame, and requireth an honest conversation. After the same
sort ought a Christian life to be. A Christian ought to commit
nothing whereof he may be ashamed, although the whole world
should see his works and doings ; for he that livcth and worketh
so,, that he is unwilling that all his works and doings should be
seen and heard of all men, and his whole life be manifestly
known unto all, liveth a life unworthy of Christ, according to
that which our Saviour himself saith, John iii. 20, " Every one
that doth evil, hateth the light, lest his deeds should be re
proved. But he that doth truth, cometh to the light, that his
deeds may be made manifest, that they are wrought in God/'
Hereby it appeareth how necessary it is, that we should be pro
voked and exhorted to watch, and to put on the armour of light ;
for what one is there at this day among Christians, which can
abide that all his works should be published openly in the light.
No\v what a Christian life is this, how hypocritically do we live,
whenas we cannot suffer our life so much as to be disclosed
before men, which now is disclosed before God and all his
angels, and in the last day shall be disclosed before all creatures?
Wherefore it behoveth a Christian to live so, as he desireth to
appear in the last day, and before all. Hereupon Paul saith,
" Walk as the children of light : the fruit of the spirit is good
ness, and righteousness, and truth." And Rom. xii. 17, " Pro
vide things honest in the sight of all men." And 2 Cor. i. 12,
" Our rejoicing is this^ the testimony of our conscience, that in

THE FRUITS OF FAITH, 21?

simplicity, and godly sincerity, not with fleshly wisdom, but
by the grace of God, we have had our conversation in the world."
Howbeit such a life shall nothing at all appear, where faith is
not, but where a lively, a cheerful, and a strong faith is, there
such a life cannot be wanting, forasmuch as such a faith is not
wearied with well doing, neither sleepeth ; wherefore it is no
less necessary, to preach to them that have received the doctrine
of faith, whereby they may be provoked and stirred up to go on
in the good life which they have embraced, and that they suffer
not themselves to be overcome by the assaults of the raging flesh,
the crafty world, and most subtile Satan. Then it is meet that
the doctrine of faith be preached to them that be as yet ignorant
of Christ.

" Not in rioting and drunkenness, not in chambering and
wantonness, not in strife and envying." Here he rehearseth
the works of darkness by name, one of which he named also
before, to wit, sleep, according to that saying, 1 Thess. v. 6,
" Let us not sleep as do others, but let us watch and be sober."
Not that he forbiddeth natural sleep, but spiritual, which is in
fidelity, whereof those works of the flesh proceed : howbeit,
natural sleep also is a work of darkness, if it be used for plea
sure, and through immoderate filling of the belly, so that it is a
hindrance to the light, that is, faith, and to the armour thereof.
Moreover, these six works of darkness which he here rehearseth,
do comprehend all the rest; for Gal. v., and Coloss. iii., he
reckoneth up more of tjiem, but we will divide those which he
here rehearseth into two sides, the right and the left. On the
right side these four fight with the spirit, gluttony, drunken
ness, chambering, and wantonness ; on the left side, forasmuch
as the left side in the scripture signifieth adversity, those things
which proceed from thence do fight, as are wrath, contention,
and suchlike, but the right side signifieth prosperity, and those
things which ensue thereof, as delights, gluttony, drunkenness,
and overmuch sleep, &c. Now it is sufficiently manifest, that
Paul under two works of darkness here rehearsed, namely, con
tention and envying, doth comprehend the rest also of that sort,
among which are, " bitterness, and wrath, and anger, and cla
mour, and evil speaking," Ephes. iv. 31. And those which he
rehearseth in the Epistle to the Galatians, ;' Hatred, debate,
emulation, sedition, heresies, murders," &c. In fine, here
unto pertaineth whatsoever come of evil, anger, either in
words or deeds, all which cannot be numbered. After the same
sort under those four, gluttony, drunkenness, chambering, and

2J8

wantonness, he comprehendeth the vices of lust which are wont
to be committed as well in words as works, which also no man
is able to number. And so the present words of the apostle do
show, neither needeth it any further declaration, that by these
six works all things are to be understood, whereby they that
are void of faith, and are yet in darkness, do live impurely as
concerning themselves, and unjustly toward their neighbours ;
whose whole life is disordered and out of course both toward
themselves and toward others ; for there is no man that knoweth
not what it is to be gluttonous and drunken, that is, either to
eat or drink above a measure necessary for the body ; it is well-
known what it is to sleep in chambers, and to be wanton, that
is, to follow the pleasure of the body, both with sleeping above
measure, and with other lewd and unchaste gestures and works,
which are wont to be committed in chambers of full-fed, well
tippled, idle, and slothful bellies, as well in the day as in the
night, as well when they are alone, as in the resort and com
pany of others. All which things do require even natural dark
ness and secret places, and are signified of St. Paul, by cham
bering and wantonness.

t( But put ye on the Lord Jesus Christ." In these words, as
it were in fine, he showeth all the armour of light, whenas he
exhortelh us to put on Christ. Now Christ is put on of us after
two sorts; first, when we are clothed with his righteousness,
which is done by faith, wherewith he that is endued, believeth
that Christ for him died, and fulfilled all things. For not ours,
but Christ's righteousness hath reconciled us to the Father and
delivered us from sins ; and so to put on Christ pertaineth to
the doctrine of faith, which teacheth that Christ was given unto
us, and is unto us instead of a pledge. Whereof St. Paul
speaketh, Gal. Hi. 27, " For as many of you as have been bap
tized into Christ, have put on Christ." The other manner of
putting on Christ is, when we weigh and consider that he is
given unto us, also instead of an example, that we should show
ourselves serviceable toward our neighbours, being endued with
the same virtues, with which we by faith acknowledge that he
being adorned, did serve us, that so we may resemble him in
all points : and of this manner of putting on Christ St. Paul
speaketh here. The same also he willeth us to do, 1 Cor. xv.49,
when he saith, " And as we have borne the image of the earthy,
we shall also bear the image of the heavenly." And Ephes.
iv. 22, " That ye put off concerning the former conversation the
old man, which is corrupt, according to the deceitful lusts. And

THE FRUITS OF FAITH. 219

be renewed in the spirit of your mind : And that ye put on the
new man, which after God is created in righteousness,, and true
holiness."

Now in Christ we see nothing but the armour of light, no
gluttony, no drunkenness, but fasting, temperance, keeping
under the flesh by divers labours, travelling, preaching, pray
ing, and doing well to all men : in him was no place for slothful-
ness or superfluous sleep, much less for wantonness ; but a
marvellous chastity and purity ; he accustomed himself to
watch, to rise early, to lie on the ground in the field, having
neither house, chamber, nor bed ; in him was no wrath, con
tention, or brawling, but altogether goodness, sweetness, meek
ness, charity, mercy, patience, &c. Wherefore as St. Paul saith
here briefly, " Put ye on the Lord Jesus Christ -" it is as much
as that we should set him before us as an example to follow.
He teacheth the Colossians the same thing in somewhat more
words after this sort, Col. iii. 12 : " Put on therefore (as the
elect of God holy and beloved) bowels of mercy, kindness,
humbleness of mind, meekness, long-suffering, forbearing one
another, and forgiving one another, if any man have a quarrel
against any ; even as Christ forgave you, so also do ye.
And above all these things, put on charity, which is the bond of
perfectness. And let the peace of God rule in your hearts, to
the which also ye are called in one body -, and be ye thankful/'
And Philip, after that he had exhorted them to love one another,
and that every man should esteem other better than himself,
and seek to pleasure, and do for other, he also setteth Christ
before them as an example who showed himself to us as our
servant, and saith, Phil. ii. 5, tc Let this mind be in you, which
also was in Christ Jesus ; who being in the form of God,
thought it not robbery to be equal with God ; but made himself
of no reputation, and took upon him the form of a servant, and
was made in the likeness of men : and being found in fashion
as a man," &c.

The sum thereof is this : the armour or weapons of light are
good works, contrary to those works of darkness, gluttony,
drunkenness, chambering, wantonness, contention, and envying;
such works are, to fast, to watch, to pray, to labour, to suffer
hunger, thirst, cold, heat, to be chaste, to use modesty, temper
ance, goodness ; and that I do not thrust in too many of mine
own words, let us hear St. Paul himself rehearsing them in
order, Gal. v. 22, " But the fruit of the Spirit is love, joy.

OOQ CONCERNING GOOD WORKS,

peace, long-suffering, gentleness,, goodness, faith, meekness,
temperance." But he rehearseth them far more at large, 2 Cor.
vi. 1, 2, saying, '' We beseech you that you receive not the
grace of God in vain ; for he saith, I have heard thee in a time
accepted, and in the day of salvation have I succoured thcc : be
hold now is the accepted time, behold now is the day of salva
tion ;" as if he said. Our salvation is now nearer unto us than
when we believed, to wit, that it would come to pass, that these
days of salvation, in which the gospel is preached abroad to the
whole world, should appear. It is time therefore to arise out
of sleep, verses 3, 4, &c. <f Giving no offence in any thing,
that the ministry be not blamed : but in all things approving
ourselves as the ministers of God, in much patience, in afflic
tions, in necessities, in distresses, in stripes, in imprisonments,
in tumults, in labours, in watchings, in fastings ; by purcness,
by knowledge, by long-suffering; by kindness, by the Holy
Ghost, by love unfeigned ; by the word of truth, by the power
of God, by the armour of righteousness on the right hand and
on the left, by honour and dishonour, by evil report and good
report : as deceivers, and yet true ; as unknown, and yet well
known ; as dying, and behold, we live ; as chastened, and not
killed; as sorrowful, yet alway rejoicing; as poor, yet making
many rich ; as having nothing, and yet possessing all things."
See what a plentiful and very golden stream floweth out of the
mouth of St. Paul. Hereof I think we most plainly perceive,
what is the armour of light, wherewith we must be fenced and
fortified both on the right hand and on the left. Now this most
fitly agreeth with the matter, whereas lie sctteth before us a
most excellent and perfect example, namely, the Lord himself,
saying, " Put ye on the Lord Jesus Christ ;" for he is a sluggish
beast, and not a man, who when he seeth his Lord fast, suffer
hunger, labour, watch, and to be weary, yet giveth himself to
gluttony, sleep, and pleasures. What lord could take these
things at his servant's hand ? nay, what servant durst presume
to do these things ?

So it cannot be, that a Christian man should not be ashamed,
when he beholdeth Christ, and seeth himself so unlike unto him,
yea, occupied in quite contrary things. For whom the example
of Christ himself doth not stir up, exhort, and move, who can
bring or stir up him unto goodness ? What would the leaves
of words do with their small noise, if these thunderings of the
example of Christ do not move ; and surely for this cause,

THE FRUITS OF FAITH. 221

St. Paul of purpose adjoined this word,, Lord,, saying, " Put ye
on the Lord Jesus Christ," as if he said, Count it no great nor
burthensome thing, to stand and fight in this armour of light, ye
that are servants, behold your Lord, who when he had no need,
did notwithstanding, so well and valiantly use this armour, and
fought in it for you. " And make not provision for the flesh,,
to fulfil the lusts thereof." The apostle in these few words
hath noted two cares of the flesh ; one is natural, whereby
necessary food and apparel is provided for the body, that it may
live, and be able to sustain his labour, lest that it be by over
much abstinence weakened, and made unprofitable to work ; the
other care is joined with sin, when the body is provided for to
fulfil the lusts thereof, and that it may be delighted ; this care the
apostle here forbiddeth, for it engendereth the works of darkness,
so to pamper and make of the flesh, which is continually to be
chastised, that it may be obedient to the spirit, and may not
shake off the saddle, like unto an untamed horse, although that
chastising is so to be tempered, that the body notwithstanding
may do his duty and bear the saddle. For the (£ fodder, a
wand, and burdens are for the ass : and bread, correction,, and
work for a servant," Eccles. xxxiii. 24. He doth not say,
that thou shalt flea or slay the ass, neither that thoti shalt kill
the servant, or cast him into prison ; so unto the body, the
chastising and labour thereof is due, and necessary food is not
to be withheld from it, St. Paul himself saith, " I keep under
my body, and bring it unto subjection." He saith not, I cast
it into sickness or I kill it, but I subdue it to the spirit, that it
may serve, and be obedient thereunto. Moreover these words,
" to fulfil the lusts thereof," St. Paul added because of two
sorts of men, whereof the first, under a pretence of natural
necessity, do satisfy their pleasure, and cover that practice
under this false pretence. We are so prone and ready unto this,
that even many of the saints have very much complained of this
evil, and because of it, have oftentimes above measure afflicted
their bodies : for the flesh is so crafty and marvellous subtile to
prepare delights for itself, that no man can sufficiently take
heed of it, yea, it is needful that a man here do never leave off
to care and fear.

The other sort of men are those blind holy ones, which think
that the kingdom of God, and the righteousness thereof con-
sisteth in meats and drink, and in chosen apparel, and do besides
their own works regard nothing j when they have so fasted, that

222 CONCERNING GOOD WORKS,

they have made their head diseased, and their stomach distem
pered, and do bring unto their body some great infirmity, or
sickness, they then think that they have been marvellous holy,
and have wrought incomparable good works. But St. Paul
saith, "meat commendeth us not to God, for neither if we eat
are we the better : neither if we eat not are we the worse." And
Colos. ii. he writeth thus much in effect : Beware of worship
ping of angels, which have a show of wisdom, because of hum
bleness and superstition, whereby they spare not the body,
while they withdraw from it the measure of food due unto it,
bestowing nothing upon it whereby it may be fed. This pre
posterous worshipping of angels, yea, indeed superstition, did
sd deceive Gerson, otherwise a notable man, that he praised
the Chartreuse monks, for that they did so constantly abstain
from flesh, that even when they were sick, they would eat none,
although they might preserve themselves even from death thereby.
But what if God should judge them as killers of their own body?
For there can be none at all either ordinance or order, yea, or
vow, contrary to the commandment of God, and if there be any
such, surely it ought to be of no force, even as if thou hadst
vowed adultery.

Now God both here by St. Paul, and elsewhere, hath com
manded that necessary provision should be made for the body,
and hath forbidden, that we should procure the death of it :
wherefore those things that are profitable to preserve it, whether
they be flesh, or eggs, or any thing else, must be given unto it,
in what day, or time soever, whether it be the sixth or first day
of the week, whether it be in Lent or after Easter, in the mean
season, whatsoever orders, laws, and vows, yea, even of the Pope
being neglected. For it is not lawful for any man, no not for
the angels to forbid anything against the commandment of God.
Howbeit, this madness proceedeth from that darkness and blind
ness, whereby miserable men do regard the work only, and think
that they shall obtain salvation through the greatness and multi
tude of works. But St. Paul willeth, that our fastings and other
chastising of the flesh be the weapons of light, whereby the works
of darkness may be overcome, and not the body destroyed ;
wherefore there ought to be no other use among Christians of
fastings, watchings and labours. As it is alone before God whe
ther thou eat fish or flesh ; whether thou drink wine or water ;
whether thou wear red or green garments ; all these are the good
creatures of God, made unto this end, that we may use them,

THE FRUITS OF FAITH. 223

have regard only to this, that thou mayest use them with a mean
and mayest abstain thyself so much from them, as shall suffice to
overcome the works of darkness. Wherefore it is impossible
that a common manner of this abstinence should be appointed in
differently to all, for the constitution of all men's bodies is not
alike, it is above measure to one, which to another is under
measure ; one hath need of much, another of little, and therefore
it is meet that every one have regard of himself, and govern
his own body, according to the present doctrine of St. Paul,
whereas he saith, "Make no provision for the flesh, to fulfil the
lusts thereof," that is, obey the wisdom thereof so far that ye
deny not the necessary things which it requireth, but grant it
not those things which it requireth to the fulfilling of the lusts
thereof, more than necessity to pleasure only. If a better rule
of moderation could have been given beside this, St. Paul would
not have concealed it.

Hereby thou seest, that the popish ordinances, which forbid
the eating of flesh and certain meats, are quite contrary to the
gospel: which St. Paul hath plainly foretold, 1 Tim. iv. 1, "Now
the spirit speaketh expressly, that in the latter times some shall
depart from the faith, giving heed to seducing spirits, and doc
trines of devils ; speaking lies in hypocrisy, having their con
science seared with a hot iron ; forbidding to marry, and com
manding to abstain from meats, which God hath created to be
received with thanksgiving." No man surely can deny that these
words do briefly reprove the orders of Monks, and sacrificing
priests, so clear and manifest are both these words, and also their
preposterous religion. Moreover thou seest here also, godly
reader, that St. Paul doth not teach that dotage and womanly
holiness of certain, which choose unto themselves certain days,
wherein to fast to certain saints, one to this, another to that, all
which are blind proceedings, and buildecl upon their own works.
True religion is without choice of meats and days, all the life
long to use modesty and sobriety. For seeing that these must
be the armour of light, and that it is requisite that our life be
undefiled and chaste, it behoveth us surely never to put off this
armour, but we must be found always sober, temperate, watch
ing, labouring, and praying. But those doting holy ones, one
day eat nothing but bread and water, and afterward three whole
months they daily be drunken and eat excessively, even until
they be not well in their wits. Others fast so that at the evening
they eat no meat, but in the mean time they make themselves

224 CONCERNING GOOD WORKS, ETC.

drunk with drinking. Who is able to rehearse all their dotages,
and all their works of darkness ; all which proceed from hence,
for that foolish men consider and regard the work,, and not use
the use of the work, they make their armour of glass, they are
altogether ignorant whereunto it is profitable to fast and abstain;
they are like unto him which carried a sword, unto the end that
he might look upon it, and knew not how to use it when he was
beaten. These things may suffice to have been spoken for the
exposition of this text.

SERMON XIX.

WHEREIN IS TAUGHT HOW THE FAITHFUL OUGHT TO

REJOICE IN GOD, AND LET THEIR PATIENT MIND

BE KNOWN UNTO MEN.

Phillippians iv. 4 — 7- Rejoice in the Lord alwny : and again I
.vtfy, Rejoice, fyc.

THIS text indeed is but short, nevertheless it doth most plenti
fully abound with right Christian doctrine, instructing first how
we ought to behave ourselves toward God, secondly, how toward
our neighbours, saying, first, u Rejoice in the Lordalway." This
joy is a fruit of faith, most certainly following it as St. Paul
witnessed), Gal. v. 2'2, where he saith, " But the fruit of the
Spirit is love, joy, peace, long suffering, gentleness, goodness,
faith, meekness, temperance : against such there is no law."
Neither can it be, that that heart should rejoice in the Lord,
which hath not yet believed in him. Whereupon it cometh to
pass, that where no faith is, there can be nothing but fear, trem
bling, horror, and sadness, as often as such either remember
God, or hear him named, yea, hatred and enmity of God re-
maineth in such hearts, the cause whereof is, for that the heart
void of faith, findeth itself defiled with sins, whereby it doubteth
not but that it hath deserved the vengeance of God, that sins
cannot be but hated of God, which is just, and so when it doth
not believe that God will be merciful and favourable unto it, how
can it not but detest all memory of him ? so far is it off that it
can rejoice in the Lord> the revenger of sins.

OF REJOICING IN GOD.

These two things, the knowledge of sin, and the vengeance of
God prepared for sins, are in the heart of the unbeliever, which
heart as it is unbelieving so hath it no hope of pardon, and there
fore what other thing can these things work in it, but cause it to
be troubled, cast down, always fearful, and greatly terrified, and
to think that the vengeance of God doth every moment hang over
it, that so that may be verified, which Solomon saith : (S The
ungodly fleeth when no man pursueth him." And that which is
said, Deut. xxviii. 65, "The Lord shall give thee a trembling
heart, and thy life shall hang in doubt before thee." If a man
will much persuade such a heart^ to have joy in the Lord, he
shall do even as if he persuaded the water that it should burn
like unto the fire, for it can taste none of this joy, it always
feeleth in conscience, that the revenging hand of God is heavy
upon it. Whereupon the prophet saith, Psalmxxxii.il, " Be
glad in the Lord, and rejoice, ye righteous : and shout for joy,
all ye that are upright in heart." For this joy in the Lord can
not be but in the righteous and them that are upright in heart ;
and therefore it is manifest, that this part of scripture was written
not for sinners, but to the righteous and saints. Sinners must
first be showed how they may be delivered from sins, and may
obtain God to be favourable unto them, which when they have
learned and so obtained, it followeth, that they do of their own
accord rejoice in the Lord, being delivered from remorse of con
science. But if any demand, how one may be delivered from
remorse of conscience, and have God merciful unto him, that is
declared before at large, and shall be hereafter copiously spoken
of. He which seeketh to have a free and glad conscience, and
God gentle and favourable, let him not begin at his own works,
as the deceitful Papists teach, only tormenting consciences, and
increasing the wrath of God, but let him despair of himself and
of all his own works, let him embrace God in Christ, having a
sure faith in the gospel, that he shall receive whatsoever it pro-
miseth. But the gospel promiseth that Christ is given unto us,
that he may take away our sins, and be our High Priest, Me
diator, and Advocate before God, that so we may nothing doubt
but that our sins through Christ only and his works are forgiven
us, and that we are reconciled to God, and that by this means
our conscience is delivered and comforted.

When such a faith possesseth the heart, and the gospel is so
received indeed, then God appeareth sweet and altogether
loving, neither feeleth the heart anything but the favour and

Q

226 OF REJOICING IN GOD.

grace of God, it standeth with a strong and bold confidence, it
feareth not lest any evil cometh unto it, it being quiet from all
fear of vengeance and displeasure, is merry and glad of so in
comparable grace and goodness of God given unto it freely and
most abundantly in Christ. Wherefore there must needs forth
with proceed from such a love, faith, joy, peace, gladness, giving
of thanks, praise, and a certain marvellous delight in God, as
in a most dear and favourable father, which dealeth so fatherly
with us, and poureth forth his gilts so plentifully and in so great
a measure, upon them that do not deserve them. Behold of such
joy, St. Paul speaketh here, which truly where it is, there can
be no place for sin, or fear of death or hell, yea, nothing is
there but a joyful, quiet, and omnipotent trust in God, and in
his favour. Wherefore it is culled joy in the Lord, not in gold
or silver, gluttony or drunkenness, delicates or singing, health,
knowledge, wisdom, power, glory, friendship, favour, no nor
in good works, holiness, or whatsoever is without God. Of
these thou shall take but a deceitful and vain joy, which cannot
pierce the heart, or enter unto the bottom thereof, whereof thou
mayest rightly say that whirl) is wont to be spoken as a pro
verb among the Germans ; This man rejoiceth, but he feeleth
not any joy in his heart.

There is one full and perfect joy, which the believers take of
and in the Lord, which is nothing else than to commit them
selves unto him, and of him alone to rejoice, trust, and pre
sume, as a most favourable and loving father. Whatsoever joy
is not after this sort, the Lord doth contemn and reject it,
whereof Jeremiah speaketh, ix. 23, " Let not the wise man
glory in his wisdom, neither let the mighty man glory in his
might, let not the rich man glory in his riches. But let him
that glorieth, glory in this, that he understandeth and knoweth
me." And St. Paul saith, " Let him that rejoiceth rejoice in
the Lord." He addeth, that we must rejoice always, where he
toucheth them, which only half the time do rejoice in the Lord
and praise him ; that is, when all things fall out according to
their desire, but when adversity cometh, they change joy with
sadness and sorrow, of whom the 48th Psalm speaketh, " So
long as thou dost well unto him he will speak good of thee."
But the prophet himself saith, not so: " I will bless the Lord
at all times : his praise shall continually be in my mouth,"
Psalm xxxiv. 1. And he hath just cause so to do, for who shall
hurt him, unto whom God is merciful j surely sin shall not hurt

OF REJOICING IN GOD. 227

him, neither death nor hell ; wherefore the prophet saith in
another place : " Yea, though I walk through the valley of the
shadow of death, I will fear no evil," Psalm xxiii. 4 : and Paul
saith, Rom. viii. 25, " Who shall separate us from the love of
Christ ? shall tribulation, or distress, or persecution, or famine,
or nakedness, or peril, or sword ? For I am persuaded, that
neither death, nor life, nor angels, nor principalities, nor powers,
nor things present, nor things to come, nor height, nor depth,
nor any other creature, shall be able to separate us from the
love of God, which is in Christ Jesus our Lord." " Again I say,
rejoice." This repetition of the apostle confirmeth his exhorta
tion, and truly not without a cause, forasmuch as we live in the
midst of sins, and therefore in the midst of tribulation, both
which do move us unto sadness and heaviness. Wherefore the
apostle purposing to comfort us against these, exhorteth us that
we should always rejoice in the Lord, although we sometimes
fall into sins. For it is meet, the more God with his goodness
exceedeth the evil of sin ; so much more always to rejoice in
him, when we are sorrowful because of our sins, which although
by nature they bring sadness and sorrow with them, yet for
asmuch as they cannot bring so much hurt, as Christ, if we
believe in him, bringeth profit and safety, joy in the Lord ought
always to have the first place with us, and go far to overcome the
sorrow and sadness that cometh by reason of our sins ; for we
must always think on that which John writeth : ft If any man
sin, we have an advocate with the Father Jesus Christ the
righteous, and he is the propitiation for our sins," 1 John ii. 1.
(( Let your moderation be known unto all men." He hath
already taught how men ought to behave themselves toward
God, namely, that they must serve him with a cheerful heart
and continual joy ; now he declareth in few words, how the
believers ought to behave themselves toward men, saying, " Let
your moderation be known unto all men.*" Which words are
thus much in effect 5 be joyful toward God, always rejoicing in
and of him, but toward men be of a patient mind, and pliant,
applying yourselves to all, and so behaving yourselves, that ye
be ready to do and suffer all things, and to yield in everything,
as much as may be by any means without transgressing the
commandment of God, whereby ye may approve yourselves to
all men, and please all in that which is good ; not only hurting
none, but also taking in good worth all things of all men, inter
preting aright the sayings of all men, and accepting them in the

<2<2S OF REJOICING IN GOD.

better part, that men may plainly sec you to be them unto-
whom all things are alike, which take in good part whatsoever
betideth you, which stick in nothing, which would not disagree
with any man for any cause, which be rich with the rich, poor
with the poor, rejoicing with them that rejoice, weeping with
them that weep ; and to be brief, be made all things to all men,
that all men must needs acknowledge that ye are grievous to
none, but agreeable, of a patient mind, pliant, and obedient
toward all in all things.

The Greek word S-TTIBI-^S (ejrietces), which the apostle here
useth, meaneth the same which signifieth in our tongue a patient
and pliant mind, whereby one doth so apply and show himself
indifferent to others, that he is the same to one that he is to
another, applying himself indilYeremly to the will of all, not re
quiring himself to be counted for a rule, \vhcreunto the rest
ought to apply and order themselves. An old interpreter trans-
lateth it modesty, which, if thou understand it aright, and not
for the only moderation and temperance of meat and apparel, as
it is wont commonly to be taken, is not altogether unfitly trans
lated, namely, if thou understand it to be a virtue ; whereby
one thinking modestly of himself, endcavoureth to order n.ncl
apply himself unto all, according to the capacity and ability of
every one, ready to permit, to take in good part, to obey, to give
place, to do, to omit, to suffer all things as he shall see it will
profit his neighbour, although he must sulTer hindrance and loss,
of his substance, name, and body, thereby.

That these things may be made more plain, it shall be goou
to declare them by examples ; St. Paul, 1 Cor. ix. 20, writuth-
thus of himself: (f And unto the Jews I became as a Jew, thai.
I might gain the Jews ; to them that arc under the law, as under
the law, that T might gain them that are under the law ; to them
that are without law, as without law, (being not without law to
God, but under the law to Christ,) that I might gain them that
are without law." Behold, thou seest here the patient and
pliant mind rightly observing those things which are here com
manded. For those things that he writeth of himself have this
meaning ; sometimes he did eat, drink, and do all things as a
Jew, although it wras not necessary that he should so do ; some
times he did eat and drink with the Gentiles, and did all things
as free from the law ; for only faith in God, and love toward
our neighbour, are necessarily required, all other things are
free, so that we may freely observe them for one man's sake.

OF REJOICING IN GOD. 229

and omit them for another man's sake, as we shall perceive it to
be profitable to every one. Now it is contrary to this modesty
or meekness, if one, having an impatient mind, trusteth to his
own wit, and contendeth that one thing amongst the rest is ne
cessary, which thou must either omit or observe, and so apply
ing himself unto none, but contending to have all others to
apply themselves unto him, he neglecteth and perverteth the
softness and meekness which is here taught, yea, and the liberty
of faith also ; such some of the Jews were, unto whom we must
give no place, even as St. Paul yielded not unto them. We see
the same example commonly in Christ, but especially Matt. xii.
and Mark ii. , where we read that he suffered his disciples to break
the sabbath, and he himself also, when the case so required,,
did break it 5 when it was otherwise, he did keep it, whereof
he gave this reason : " The Son of man is Lord even of the
sabbath." Which is as much as to say the sabbath is free, that
thou mayest break it for one man's sake and advantage, and for
the sake and advantage of another thou mayest keep it ; so Paul
caused Timothy to be circumcised because of the Jews, for that
they thought that it was of importance to their salvation ; again,
he would not have Titus circumcised, because certain Jews did
unjustly urge it, so that the circumcision of Titus would
have been rather a confirmation of error unto them, than have
profited them anything. Paul therefore would keep circum
cision free, that he might sometimes use it, and sometimes not
use it, as he should perceive it to be profitable to every one.

So, to come to other matters, when the Pope commandeth
to make confession, to fast, to abstain from, or use this or that
kind of meat, &c., and exacteth these things as necessary to sal
vation, they are utterly to be contemned, and those things that
are contrary to these, are most freely to be done j but if he
should not command them as necessary, if any man might be
helped or edified in anything by the observation of them ; surely
they were to be observed, but freely, and of love only, as also
they are to be omitted, if the omitting of them may be profitable
to any. The reason of this liberty is this : the Son of man is
Lord of the sabbath ; if of the sabbath, how much more of the
traditions of men ? Whatsoever thou shalt observe upon this
liberty, it cannot hurt any, but to observe them of necessity, it
extinguisheth faith and the gospel ; likewise if one live, yet as
in a monastery, if he observe the vows and ordinances of that
life with Christian liberty, and of love to his brethren that he

230 OF REJOICING IN GOD.

may edify them, and of no necessity, neither with the hindrance
of his own or other men's salvation, he shall do godliJy for he is
free ; but if those things be straightly required as necessary to
salvation, then before thou suffer thyself to be brought into this
error, monasteries, shavings, hoods, vows, rules, ordinances,
and all such like must be left, and the contrary must be done,
to witness, that only faith and love are necessary for a Christian,
and that all other things are free, so that he may either omit
or do them for the edifying and cause of them with whom he
liveth.

Whatsoever thou shalt observe upon liberty and love, is godly;
but if thou observe anything of necessity, it is ungodly. The
same is to bo said of all other ordinances and decrees of men.
which are wont to be observed in monasteries, that whatsoever
doth not agree with the word of God, thou mayest, being free,
either observe it or omit it, according as thou shalt know it to
be profitable and acceptable to them with whom thou art con
versant; but if they be required as necessary, reject them all
utterly, and tread them under thy feet. Hereupon thou now
seest what a devilish thing the papacy and monasteries be ; for
whatsoever things be free, and to be permitted to free love only,
they make them necessary, and say the keeping of them is of
importance to salvation ; whereby truly as much as is in them
they together pervert and extinguish the gospel and faith. I
pass over with silence, that they hereupon set and sell the care
of the belly instead of the service of God; for how many among
them at this day do for God's cause, and not rather for their
belly's sake, take upon them to be monks or clerks, do frequent
the choir, sing, pray, say mass, or do any such thing, wherein
they counterfeit and corrupt the true worship and service of
God ? The common subversion of all monasteries was the best
reformation of all these things, from which so much disadvantage,
and no whit of profit, may be looked for. Before one monastery
could be persuaded concerning true Christian liberty, infinite
thousands of souls in others should perish: wherefore forasmuch
as they bring no advantage at all, neither is there any need of
them, and they are a cause of greater hindrance to a Christian
commonwealth, than can be thought, and cannot by any means
be reformed, what can be more profitable, than that they be
utterly overthrown and abolished ? Moreover, that we may
admonish here concerning the civil magistrate, when he com-
mandeth or requireth anything, yea, if he compel thereunto, we

OF REJOICING IN GOD. 231

must obey, for there cometh no loss of Christian liberty or of
faith hereby, forasmuch as they do not contend that those things
are necessary to salvation which they do ordain or require, but
only to maintain outward rule, public tranquillity, and govern
ment, and so the conscience remaineth free. Wherefore foras
much as it doth nothing hinder faith to do those things which
the civil magistrate cotnmandeth, but doth also profit the com
monweal, it shall be without doubt a point of Christian obedience
to endeavour to do them with a willing mind, that we may be
such as are pliant and agreeable to all men, willing to do all
things, ready to observe well of every one, and to gratify all.

Howbeit if any should contend that those commandments of
the civil magistrate be necessary to salvation, then, as it is said
of the traditions of the Papists, the contrary rather were to be
done, or at the least it were to be witnessed that thou dost them
only for the commonweal's sake, because it is profitable to
others, and not that thou mayest obtain salvation by them, which
we have gotten by Christ Jesus alone, as many of us as believe
in him. According to this doctrine, and the example beforemen-
tioned, every one ought to behave himself in every thing and
toward all men, as Paul here teacheth, that he stick not to his
own judgment or right, and that he show himself pliant to
others, and have regard of those things, which he shall know
will be acceptable and profitable to his neighbours. When there
fore it doth nothing hinder thy faith, and profiteth thy neigh
bour to yield somewhat of thy own right, if thou do it not thou
art without charity, and neglectest that Christian softness and
patient mind that Paul here speaketh of; yea, if thou hast regard
hereof, as he that truly believeth in Christ ought to have, thou
must take it patiently even when any man doth injury unto thee,
or endamage thee ; and so interpret it in the better part, and al
ways think on that which that martyr, when all his substance was
taken from him, said, " But they shall not take away Christ from
me." So whatsoever chanceth unto thee, say thou, I have as
yet suffered no loss of my faith; why should I not take it in good
part, which my neighbour hath dune? Why should I not yield
unto him, and apply myself to his will ?

Thou canst scarce find a more manifest example hereof, than
between two unfeigned friends, for as they behave themselves
one toward another, so ought a Christian to behave himself to
ward every one. Either of them endeavoureth to gratify other,
either of them giveth place to other; suffereth, doth, or omitteth
whatsoever he seeth to be for the profit and advantage of the-

232 OF REJOICING IN GOD.

other, and that freely without all constraint. Either of them
doth diligently apply himself to the will of the other, neither of
them compelleth other to follow his mind, and if one should use
the goods of another, the other would not he offended, but
would take it in good part, and would not grudge rather to give
more ; and that I may speak briefly, between such there is no
exaction of law, no grudging, no constraint, no necessity, but
liberty, favour, and good will. On the contrary, such as are
impatient and obstinate, which take nothing in good part of any
man, but go about to make all things subject to their own will,
and to order all things according to their own judgment ; such,
I say, trouble the world, and are the cause of all discords, con
tentions, wars, and whatsoever difference there is, and say after
ward that they did those things for the love of justice, that they
endeavoured to defend that which is right. So that that heathen
man said not amiss, Kxtrcme rigour is extreme injury. And
Solomon also saith, Eccles. vii. 10, " He not righteous overmuch,
neither make thyself overwise;" for as extreme rigour is extreme
injury, so too great wisdom is extreme folly; which ais-o is
meant by this common saying, \Vhcn wise men dote beyond
measure, surely if God should deal with us according to right,
we should perish in a moment ; wherefore, as Paul praiseth in
him this moderation of right, and incomparable patience and
gentleness, saying, 2 Cor. x. 1, " 1 Paul myself beseech you,
by the meekness and gentleness of Christ," so it is also meet
that we do observe a measure of our judgment, right, wisdom,
prudence, and in all things apply ourselves to the profit of others.
But let us weigh the words of the Apostle, for they are placed
not without a spiritual skilfulncss ; he saith, " Let your mode
ration be known unto all men." \\ here thou must not think
that he commandeth thcc to be made known unto all men, or
that thou oughtest to tell thy moderation before all men ; for
he saith not, tell it forth, but let it be known, that is, endeavour
to practise it toward men : I do not command that ye should
think or speak of it, but that ye labour that it may be known
indeed ; while all men do try and feel it, that no man say any
other thing of you, than that ye be of a patient mind, and pliant,
and applying yourselves to all men, being enforced so to say
even by manifest experience. So that if any man were never so
much bent to speak otherwise of you, his mouth might be
stopped by the testimony of all other, witnessing of your patient
mind and meekness ; so saith Christ, Matt. v. 16, " Let your
light so shine before men, that they may see your good works,

Or REJOICING IN GOD. 233

and glorify your Father which is in heaven." And Peter saith,
1 Pet. ii. 12, " Having your conversation honest among the
Gentiles : that whereas they speak against you as evil doers, they
may, by your good works which they shall behold,, glorify God
in the day of visitation."

It is not surely in our power that our moderation should be
known and acknowledged of all men, but it shall be sufficient
for us, if we endeavour that all men may have trial thereof in us,
and that no man may find it wanting in our life. Moreover (all
men) it is not so to be taken, that thou shouldest understand there
by all men which are in the world, but rather all sorts of men that
we have regard to be of a patient mind, as well toward enemies
as friends, as well toward servants as masters, small as great,
poor as rich, strangers as them at home, toward them that we
know not, as toward them with whom we are familiar ; for there
are some which behave themselves very gently and patiently
toward strangers, but toward them that are in the house with
them, or with whom they always keep company, there are none
more obstinate or froward than they. And how many are there,
which at great and rich men's hands take all things in good part,
interpreting every thing at the best, and most gently bear what
soever they say or do, but toward the poor they show no gentle
ness or meekness, neither take any thing of them in good part ;
so we are all ready to do for our children, parents, friends, and
kinsmen, and most favourably interpret and willingly bear what
soever they have committed. How often do we even praise the
manifest vices of our friends, or at least wink at them, and apply
ourselves most fitly unto them ! But to our enemies and adver
saries we impart none of this favour ; in them we can find nothing
that is good, nothing that is to be borne, nothing that can be
interpreted in the better part, but we dispraise every thing and
take it at the worst. Against such imperfect patient minds Paul
here speaketh, saying, u Let your moderation be known unto
all men;" he will have our patient mind, and right Christian
meekness, to be perfect and entire toward all, whether they
may be enemies or friends : he will have us suffer and take in
good part all things of all men, without all respect either of
persons or deserts.

And such without doubt will our patient mind be, if it be
true and not counterfeit ; no otherwise than gold remaineth
gold, whether a godly or ungodly man possess it; and the silver,
which Judas who betrayed the Lord had, was not turned into
ashes, but remained that which it was, as truly all the good crea-

234 OF REJOICING IN GOD.

tures of God, whosoever have them, do continue toward all
things that which they are. So a patient mind which is sincere,
coming of the spirit, continueth like itself whether it light upon
enemies or friends, poor men or rich. But our nature, which is
full of deceit, and plainly corrupt, doth so behave itself, as if that
which is gold in the hand of Peter, were turned into a coal in
the hand of Judas ; and it is wont to be patient and pliant toward
rich men, great personages, strangers, friends, and not toward
every one, wherefore it is false, vain, vile, hypocritical, and
nothing but deceit and mockery before God. Hereof now learn
how far from being sound and entire, spiritual meekness, and a
patient mind, is unto nature, and how few there be which mark
this evil, by reason of that deceitful meekness and patient mind,
though in outward show very goodly, which they show unto
some, thinking that they do well and justly, in that they are
more hard and impatient toward others; for so their defiled and
filthy nature teacheth them, by her goodly reason, which always
judgeth, and doth against the spirit, and those things that are of
the spirit, because, as Paul saith, Rom. viii. 5, u They that are
after the flesh, do mind the things of the flesh." But to con
clude, it is manifest that the Apostle hath comprehended in these
few words the whole life worthy of a Christian, which he ought
to lead toward his neighbour; for he that is of a patient mind,
pliant, and meek indeed, studieth to deserve well of all men, as
well concerning the body as concerning the soul, as well in deed
as in words, and doth also bear, with a patient mind, the offences
and malice of others.

Where such a mind is, there is also " love, joy, peace, long-
suffering, gentleness, goodness," and whatsoever is the fruit of
the spirit, Gal. v. 22. But here flesh nmrmureth : if we should
endeavour to be so meek and patient, saith the flesh, that we
should take all things in good part of all men, it would come to
pass, that no man should be able to keep a piece of bread safely
and in peace, for the unjust which would abuse our meekness
and patient mind, they would take away all things, yea, they
would not suffer us to live. Mark how comfortably and abun
dantly the Apostle doth satisfy this distrusting and foolish
thinking even from this place unto the end of this text, u The
Lord is at hand ;" as though he said, if there were no Lord or
no God, one might fear, when by his meekness and patient
mind he counteth all things alike, and taketh all things in good
part, that that would be damage and hurt unto him ; but now
there not only is a Lord, which governeth all things most

OF REJOICING IN GOD. 235

justly, but he is also at hand, he cannot forget or forsake thee,
be thou only of a patient mind and gentle toward all, let him
have the care of thee, nourish and preserve thee. He hath
given Christ the eternal good, how should not he also give
things necessary for the belly ? He hath given far more than
can be taken away from thee, and thou, forasmuch as thou hast
Christ, hast much more than the whole world ; hereunto per-
taineth that which is said, Psalm Iv. 22, " Cast thy burden
upon the .Lord, and he shall sustain thee." And 1 Pet. v. 73
" Casting all your care upon him, for he careth for you." And
Christ saith, Matt. vi. 26, " Behold the fowls of the air, con
sider the lilies of the field," &c. All which agree with the
present consolation of the Apostle, and have the same meaning
which these words here have. " The Lord is at hand, be care
ful for nothing.'7 That is, take no care at all for yourselves,
let God care for you, who knoweth and is able to do it, whom
ye have now known that he is good and gracious.

The heathen have, not without a cause, care of this present
life, inasmuch as they are ignorant, and do not believe that
they have a God who hath care of all, as Christ, Matt. vi. 31,
said, " Therefore take no thought, saying, What shall we eat ?
or what shall we drink ? or wherewithal shall we be clothed ?
(for after all these things do the Gentiles seek,) for your
heavenly Father knoweth that ye have need of all these things."
Wherefore let the whole world take from thee, and do thee
injury, thou shalt always have sufficient, and it cannot be that
thou shouldest perish with any adversity, unless they have first
taken from thee thy God ; but who can take him from thee, if
thou thyself dost not cast him off? There is no cause therefore
that we should be careful, seeing that he is our Father and
provideth for us, which hath all things in his own hand, even
those which seem to take away those things that be ours from
us, and to endamage and hurt us whereinsoever they are able.
But we have exceeding great cause always to rejoice in the
Lord, when we are of a patient mind toward all men, forasmuch
as we are certain, if so be that we believe, that it can by no
means come to pass, that good things should be wanting unto
us, having Almighty God our favourable and careful Father;
whom they that have not, let us suffer them to be troubled
with care. It ought to be our only care, how we may be void
of care, and be found always joyful in God ; and meek, and of
a patient mind toward men. So without doubt we shall try

£36 OF REJOICING IN GOD.

that which David tried, Psalm xxxvii. 25> saying, " I have
been young and now am old, yet have I not seen the righteous
forsaken, nor his seed begging bread ;" and that which he saith,
Psalm xi. 40, " The Lord careth for me." "But in every thing
by prayer and supplication, with thanksgiving, let your requests
be made known unto God :" In these words the Apostle teacheth,
how our care is to he casL upon God, and the meaning of that
which he saith is this, not only be not careful, but if any thing
chance which may make you careful (as indeed innumerable
such are wont to come unto those that live in the world) so
behave yourselves, that ye attempt nothing at all which you
care, whatsoever that shall be which chanceth unto you, but
casting off care, turn yourselves with prayer and supplication
unto (jiod, and desire him that he will bring to pass and hnish
that which yourselves otherwise should in vain have attempted
with your care to accomplish. I lowbeit desire this with giving
of thanks, forasmuch as ye have such a God as hath care of
you, and unto whom ye may safely commit all care for you; but
he that will not so behave himself when any thing happeneth,
but will first weigh all things by his own reason, and order
them according to his own judgment,, and so take to himself
the care of his things, he shall wrap himself in innumerable
disadvantages, he shall lose all joy and quietness thereby, and
yet shall prevail nothing, but labour in vain, and plunge himself
so much more in troubles and miseries, that he shall not be
able to escape out of them again, which we learn daily both by
our own and by other men's experience.

Now that which Paul here admonishcth concerning prayer
tendeth unto this end, lest that any man should neglect all
things and commit them to God,, and he himself sleep and do
nothing at all, no not so much as once pray for them ; for he
that should use this slothfulness, although he were now quiet^
shall easily be wrapped in cares, whereof he shall not be able
to rid himself ; we must do our endeavour and not sleep, and
therefore it is that many things be incident, which are wont
to bring carefulness, whereby we might be as it were compelled
to pray unto God. Wherefore Paul hath not in vain joined
together those two. (f Be careful for nothing : but, in every
thing by prayer and supplication with thanksgiving, let your
requests be made known unto God." Nothing and every thing
do indeed greatly differ, howbeit the Apostle therefore put them
together, that he might signify that it cannot be but that many

OF REJOICING IN GOD, 23?

and innumerable things be incident, which are wont to bring
care., but that in all them we ought to admit no carefulness,
but always fly unto prayer, and commit them all unto God and
desire of him those things whereof we have need. Now we
must here see how our prayer must be framed, and what is the
true manner of praying. The Apostle setteth down four quests
or petitions. Prayer is those words or speech, wherein as
sometimes something is desired, so also other things are de
clared, as is the Lord's prayer and the Psalms. Supplication
is when the petition is urged or made more earnest by some
thing, as when one prayeth for his father, or for some other
thing which is dear and excellent unto him, as when we pray
unto God by his mercy, by his Son, by his promise, by his
name, &c. As Solomon, Psalm cxxxii. 1, (< Lord, remember
David, and all his afflictions." And Paul, Rom. xii. 1, " I be
seech you therefore brethren by the mercies of God." And
2 Cor. x. 1, <f I Paul myself beseech you, by the meekness and
gentleness of Christ," &c. A petition or request, is, when we
name that which is desired, and for which prayer and suppli
cation is made, as in the Lord's prayer, all that composition of
words is called prayer, but those seven things for which we
pray, as hallowed be thy name, thy kingdom come, &c., are
petitions according to that saying, Matt. vii. 7 ' > (' Ask, and it
shall be given you: seek, and ye shall find : knock, and it shall
be opened unto you. For every one that asketh, receiveth : and
he that seeketh, findeth : and to him that knocketh, it shall be
opened." Giving of thanks is when the benefits of God are
rehearsed, whereby faith in God is strengthened, and stirred up
so much more confidently to look for that which is desired,
and for which we do pray ; wherefore prayer urgeth or earnestly
asketh by supplication, but is strengthened and made sweet and
acceptable by giving of thanks, and so by this strength and
sweetness it prevaileth, and obtaineth whatsoever it asketh.

This manner of prayer we read to have been used in the
church, and among the holy fathers of the Old Testament,
which were wont always in their prayers to ask with suppli
cation and giving of thanks ; the same also we see in the Lord's
prayer, which beginneth with giving of thanks and with praise,
whenas even in the beginning thereof we confess God a father,
unto whom the godly mind hath access by his fatherly love,
and by the love of his Son, unto which supplication nothing may
be compared ; wherefore it is both the best and most excellent

038 OF REJOICING IN GOD.

prayer of all which may be had. Moreover in these words
Paul hath very well expressed the mystery of the golden censer
in the old Testament, whereof we read many things in the hooks
of Moses ; it was lawful for the priests only to burn incense,
now all we which believe in Christ are priests, wherefore it is
lawful for us all, and for us only to burn the incense of prayers.
The censer, that golden vessel, is the words which we utter in
prayer, surely golden and precious, as those are whereof the
Lord's prayer consisteth, the Psalms, and other prayers of the
scripture ; for commonly in the scripture vessels signify words,
for that our meanings are contained in words as in a vessel, and
by words are uttered and received as out of a vessel, as wine,
water, burning coals, and such like, are contained in vessels,
and taken out of vessels ; so by the cup of Babylon, Apoc. 17,
the doctrine of men is understood, and by the cup wherein the
blood of Christ is drunk, the gospel. Furthermore burning
coals, whereupon the frankincense was laid, signify.giving of
thanks, and rehearsing of benefits in prayer, which we are wont
to do in making supplication ; for, that by fiery coals benefits
are signified, it is manifest even out of the 12th to the Romans,
where the Apostle reciteth the sayings of Solomon, Prov. xxv.
21, " If thine enemy be hungry, give him bread to eat : and if
he be thirsty, give him water to drink : for thou shalt heap
coals of fire upon his head." And benefits may be rightly
called coals of fire, forasmuch as they inflame the heart with
love, although it be cold. In the law it was prohibited to
lay the frankincense upon any other coals but them that were
of the altar of the Lord, which signifieth that we must not re
hearse our own good deeds in prayer, as that Pharisee did,
Luke xv., but only the benefits of God bestowed upon us in
Christ. He is our altar, by him we must offer for the benefits
received, by him we must give thanks, and make mention of
them in prayer for the increasing of our faith. This St. Paul
teacheth, Colos. iii. 17? where he saith, a Do all in the name of
the Lord Jesus, giving thanks to God, and the Father by him."
For God cannot suffer that thou shouldest glory in any thing
else in his sight, which he declared in type or figure, Levit. x.,
where we read that Nadab and Abihu the sons of Aaron were
taken and consumed of the flame from the altar of God, because
they burned incense, taking other fire than of the altar of
the Lord. The works of Christ only are acceptable to God,
wherefore for these only we must both give thanks and rejoice
in prayer.'

OF REJOICING IN GOD. 239

The incense signifieth the petitions made in prayer; for
petitions are whereof prayer consisteth, and which ascend unto
God, according as St. Paul saith, (f Let your requests be made
known unto God," wherein he seemeth to have considered and
interpreted them as a savour ascending from the censer. As
though he had said, when ye shall burn incense sweet and ac
ceptable unto the Lord, make, that your petitions be showed
unto God with supplication and giving of thanks, this incense
and this savour as it is most sweet unto God, so doth it ascend
straight unto heaven like vapours of smoke, and entereth even
unto the throne of God ; and as burning coals do give a strong
savour, and make it ascend upward ; so the memory of the
benefits of God, which we rehearse by giving of thanks, and
whereof we do as it were advertise God and ourselves both,
make prayer stedfast and bold, which cheerfully and gladly
ascendeth into heaven, without which, truly, prayer fainteth, is
cold, and of no force. Wherefore whosoever thou art, before
thou pray with faith and effectually, thy heart must be inflamed
with the memory of the benefits which God hath bestowed upon
us in Christ. But perhaps some men will demand how our
petitions are made known or become manifest unto God, seeing
then they are not only known unto him before we pray, but he
also doth send us that which we ask? Whereunto I answer;
the apostle adjoined this, that he might teach of what sort
true prayer ought to be, viz., assured and having confidence and
trust in God, which passeth not away into the wind, neither is
made at adventure, as their prayer is, which pray, and have no
regard whether God hear or not, yea, rather believe, that he
doth not hear, which undoubtedly is not to pray or to ask of
God, but to tempt and mock God. For if any man did desire
money of me, whom I certainly knew, not to persuade himself
that he should receive it, I should not suffer such an asker, of
whom I might assure myself to be mocked; how much more is
God offended at our much crying out and babbling, when we
do continually babble much, and cry out, and do not think at
all whether he heareth us. Learn therefore here, that thy peti
tions must be showed unto God, that is, that thou must so ask,
that thou doubt not that thy petitions be known and accepted
of God, and believe certainly that thou shalt obtain whatsoever
thou dost ask, with which faith if thou be endued, it shall so
come unto thee indeed.

For as we believe, so it cometh unto us. Wherefore, as the

£40 OF REJOICING IN GOD.

smoke carrieth savour upward from the censer, so faith carrieth
the petitions of the believers into the sight of God, whereby we
assuredly believe that our petitions shall come unto God, and
that we shall undoubtedly obtain those things that we ask. St.
Paul, by these words, a be made known," did undoubtedly mean
that which is often in the Psalms ; " God hath heard my pe
tition, Give ear, Lord, unto my prayer," and such like. Hereof
Christ speaketh, Mutt. xxi. 22, and Mark xi. 24, " Whatsoever
ye shall ask in prayer, believing, ye shall receive." And James
saith, chap. i. 67, " Ask in faith, nothing wavering, for he
that wavereth is like a wave of the sea, driven with the wind
and tossed. For let not that man think that he shall receive
anything of the Lord." Who may not now hereof perceive,
that that much babbling, and crying out which is made com
monly through the world in monasteries, is a mocking and
despising of God ? The prayers of these, if they may be called
prayers, are abundantly showed before men, for they cry out
and babble too much, but there is no regard of them with God,
they are not known of him, neither come they unto his ears,
that is, he doth by no means hear them, for that they do not
believe, or are assured, that their crying out or much babbling
is heard of God, wherefore as they believe, so do they receive.
It was time therefore long since, that those mocking and blas
phemies of God should be abolished. But if we pray as we are
here taught, there shall be nothing surely which we may not
obtain. Now we pray for many things continually, and receive
nothing, neither is it any marvel, seeing we pray so, that our
petitions be not showed unto God, for that we do not believe that
they be manifest unto him.

Wo to our diffidence and incredulity. " And the peace of
God which passcth all understanding, shall keep your hearts
and minds through Christ Jesus." In how godly an order doth
St. Paul here instruct a Christian man ? First, he teacheth him
to be glad and joyful in the Lord by faith ; secondly, to show
himself meek and gentle to all his neighbours. And if thou say,
How can I do that without loss or hindrance ? he answereth, the
Lord is at hand. If thou again object, But what if men per
secute me, and even bereave me of that 1 have ? He addeth;
" Be careful for nothing, but let thy requests be made known
unto God." Where if the flesh again murmur, Whut if in the
mean season I be oppressed and spoiled ? he concludeth that
there shall be nothing less, the peace of God shall preserve and

OF REJOICING IN GOD. 241

keep thee ; whereof I must now treat somewhat ; by the peace
of God is not meant here that peace whereby God is peaceable
and quiet in himself, but that which he giveth unto us, and
poureth into our hearts, even as also it is called the word of
God which he giveth us, that we may preach it and believe it.
So when he giveth this peace unto us, it is called the peace of
God, even because we have the same with him, when in the
world, notwithstanding we suffer affliction. Now this peace
passeth all understanding, reason, and knowledge of man ;
which is not so to be understood, as though man cannot at all
perceive or know it, for if we have peace with God, truly it must
be felt in our heart and conscience, otherwise our hearts and
minds could not be preserved by it, but it is thus to be under
stood : when tribulation cometh upon them, which know not to
fly unto God with prayer and supplication, but trust to their
own wisdom and care, whereby they seek peace, but that which
reason is able to know, whereby tribulation taketh an end, and
is changed into outward tranquillity ; this peace doth not pass
reason, but is agreeable unto it, inasmuch as it is sought and
found out of it ; wherefore they that are void of faith are ex
ceedingly disquieted, and troubled until according to the reason
of the flesh they obtain this peace by hardly delivering or ridding
themselves of adversity, not regarding whether they bring that
to pass by force or by craft, as he that hath received a wound
seeketh to have it healed, &c.

But they that rejoice sincerely in the Lord, it is sufficient for
them, that they know that they have God favourable unto them,
and have assured peace with him, they abide willingly in tribu
lation, being nothing careful for that peace of reason by the
removing of outward troubles, but they endure them valiantly,
looking to be strengthened inwardly by faith, taking no care
whether the adversities which they suffer shall remain a short or
a long time, whether they shall be temporary or continuing,
neither are disquieted with caring what end they shall have ;
they commit all things to God, seeking not to know when,
how, where, or by whom he will give them quietness ; where
fore God again showeth them this favour, that he maketh the
end of their trial to be such, and so great advantage, as no man
could either suspect or wish for ; Lo, this is the peace of the
cross, the peace of God, the peace of conscience, true Christian
peace, which maketh that a man outwardly also, as much as
in him lieth, liveth quietly and peaceably with all men, and

242 OF REJOICING IN GOD.

troubleth no man. This peace, reason is not able by any means
to know or comprehend, that a man under the cross may have
quietness of mind and joy of heart, and peace even in the very
invasion of his enemies ; this is the gift and work of God
known to none but to him that hath it, and hath tried it.
Whereas St. Paul saith, " Now the God of hope fill you with
all joy and peace in believing," Rom. xv. 13. That which he
calleth in these words peace in believing, he calleth in our pre
sent text the peace of God. Moreover, St. Paul signifieth in
these words, that whosoever will rejoice in the Lord by faith,
and be meek and of a patient mind toward all by love, the devil
undoubtedly is against him, and will raise up some cross, that
he may drive him from so Christian a purpose ; wherefore the
apostle will have every one to be prepared against this assault
of Satan, and to place his peace there where Satan cannot
trouble it, namely, in God, and not think how he may cast off
the cross, but suffer the adversary to take on, and rage as he
list, he in the mean time patiently looking for the Lord, that he
coming may make an end of adversities and trouble, for by this
means his mind, heart, and conscience are preserved and kept in
peace. Neither can patience endure, where the heart is not con
firmed with this peace, for that he only which hath this peace doth
thoroughly persuade himself thatGod is favourable unto him, and
careful for him, and maketh no account what chanceth unto him
from creatures.

Moreover, let no man understand here the hearts and minds
to be the will and knowledge of nature, but, as St. Paul himself
interpreted), the hearts and minds in Christ Jesus, that is, such
as we have in Christ, of Christ, and under Christ. These are
the hearts and minds which faith and love cause, with which
they that be endued, do behave themselves most godly towards
God, and most lovingly and gently toward their neighbour;
toward God they so behave themselves, that they believe in
him, and love him with their whole heart, and are also most
ready with their whole heart and with all their cogitation to do
those things which shall be acceptable to God and their neigh
bours, as much as, yea, more than they are able. Such hearts
and minds the devil goeth about with the fear of death and other
troubles to terrify and drive from this godliness, erecting a false
hope, by the devices and imaginations of men, wherewith the
mind is seduced, that it may seek to be comforted and helped
of itself or other creatures, which, if it do, surely he hath drawn

OF REJOICING IN GOD. 243

such a man from the care of God, and wrapped him in his own
vain care. Thus hast thou, godly reader, out of this short text
a most plentiful instruction of Christian life, how thou must live
toward God and thy neighbour, namely, that thou must believe
that God is all things unto thee, and thou again must be all
things unto thy neighbours, that thou must show thyself such
an one to thy neighbour as God hath showed himself unto thee,
that thou must receive of God and give to thy neighbour ; all
which are contained in faith and love, the whole sum of all
Christianity.

SERMON XX.

CONCERNING THEM THAT ARE UNDER THE LAW, AND
THEM THAT ARE UNDER GRACE.

Galatians iv. 1 — 7- Now I say, that the heir., as long as he is
a child , cliff ere th nothing from a servant, though he be lord
of all } fyc.

THIS text toucheth the very pith of St. Paul's chief doctrine,
the cause why it is well understood of so few, is not, for that it
is so obscure and hard, but because there is almost no know
ledge of faith left in the world, without which it cannot be that
one should rightly understand St. Paul, who everywhere treateth
of faith with such force of the spirit as he is able ; I must there
fore speak somewhat, that this text may be made plain, and
that I may more conveniently bring light unto it in expounding
it, I will speak a few words in manner of a preface. First, there
fore, we must understand that that treatise, wherein is treated
of good works, doth far differ from that wherein is treated of
justification, as there is very great difference between the sub
stance and the working, between a man and his work. Now
justification is of man, and not of works 5 for man is either
justified and saved, or judged and condemned, and not works.
Neither is it in controversy among the godly, that man is justi
fied by no work, but righteousness must come unto him from
some otherwhere than from his own works ; for Moses writeth
of Abel after this sort : " The Lord had respect unto Abel, and
to his oblation/' First, he had respect to Abel himself, then to
his oblation, because that Abel was first counted righteous, entire,

n 2

244 OF BEING UNDER THE LAW,

acceptable unto God, and then for bis sake, bis oblation also4
was allowed, and not be because of bis oblation. Again, Gocl
bad no respect to Cain ; and therefore neither to bis oblation,
where again thou scest, that regard is had first of the worker,
then of the work. Of this place it is very plainly gathered,
that no work can be allowed of God, whereas be which worketh
that work was not first acceptable to him; and again, that no
work is disallowed of him, unless the author thereof be dis
allowed before.

1 think that these things will be sufficient concerning this
matter in this place, of which it is easy to understand that there
are two sorts of works : some going before justification, and some
following it, and that these last are good works indeed, but that
those others do only appear to be good. Hereof cometb such
disagreement between God and those counterfeit holy ones, for
this cause Nature and Reason rise and rage against the Holy
Ghost ; this is that whereof almost all the whole Scripture treat-
etb. The Lord in bis word deiinetb, that all works that go before
justification are evil, and of no importance, and requiretb that
man himself before all things be justified. And he proiiounceth
all men, which are yet unregenerate, and have not changed
that nature, which they received of their parents, with the new
creature of Christ, to be unrighteous and wicked, according to
that saying, Psalm cxvi, "All men are liars," that is, unable to
perform their duty, and to do those things which by right they
ought. And Gen. vi. 5, i( And that every imagination of the
thoughts of bis heart was only evil continually/' whereby un
doubtedly it cometb to pass, that he is able to do nothing that is
good, which bath the fountain of actions, that is bis heart, cor
rupted ; and if he do many works which in outward show seem:
good, they are no better than the oblation of Cain. Against this
cometb forth Reason, our reverend mistress, seeming to herself
marvellously wise, yet indeed is unwise and blind, and is not
ashamed to gainsay her God, and to reprove him of lying, she
being furnished with her follies and very flimsy armour, to wit
the light of nature, free-will, the strength of nature,, also with the
books of the heathen, and with the doctrines of men. She dareth
with her evil sounding strings make a noise against God, that the
works of a man even not yet justified are good works, and not
works like unto Cain's, (which God pronounceth,) yea, and so
good, that he that worketh them is justified by them, for so
Aristotle hath taught, that he that worketh well is made good.

AND TINDER GRACE. 245

Unto this saying she leaneth and sticketh unmoveably, and
wresteth the scripture clean contrary, contending that God will
liave respect first to the works, then to the worker ; such very
devilish doctrine beareth the sway now every where in schools,
colleges, and monasteries, wherein no other saints than Cain was,
have rule and authority. Now of this error another immediately
springeth ; they which attribute so much to works and do not
accordingly esteem the worker and sound justification, go so far,
that they ascribe all merit and sovereign righteousness to works
done before justification, making almost no account of faith,
alleging that which James saith, " that without works it is dead:
which sentence of the apostle, when they little understand, they
attribute almost nothing to faith, they always stick to works,
whereby they think they do merit exceedingly of God, and
are persuaded that for their works' sake they shall obtain the
favour of God, and by this means do they continually disagree
with God, showing themselves to be the right posterity of Cain.
God hath respect unto man, these to the wrorks of man ; God
alloweth the works for his sake that worketh, these require that
for the works' sake the worker may be crowned.

Now God goeth not from his sentence, as it is meet and just,
and these will seem nothing less than to err in any respect ; they
will not have their good works contemned, reason to be nothing
esteemed, free-will to be counted ineffectual, or surely, if thou
dost here strive against them., they begin to be angry with God,
and count it a small matter to kill their brother Abel. But here
perhaps thou wilt say, What is needful to be done ? By wrhat
means shall I first of all become righteous and acceptable to
God ? How shall I attain to this perfect justification ? The
gospel answereth, preaching that it is necessary that thou hear
Christ, and repose thyself wholly in him, denying thyself, and
distrusting all thine own strength ; by this means thou shalt be
changed from Cain to Abel, and being thyself acceptable shalt
offer acceptable gifts to the Lord. This faith, as it is preached
unto thee for no merits of thine own, so is it given unto thee for
no deserving of thine, but of mere grace \ and this faith justifieth
thee, thou being endued therewith, the Lord remitteth all thy
sins, and that by the contemplation of Christ his Son, in whom
this faith believeth and trusteth. Moreover he giveth unto such
a faith, his Spirit, which doth thoroughly change a man and make
him new, so that now he hath other reason, and another will
than before, namely, that which is ready unto good ; such an

246 OF BEING UNDER THE LAW,

one worketh nothing but good works, neither can it be but good,
which he being good before shall do, whereof I have spoken
somewhat before.

Wherefore nothing else is required unto justification, than to
hear Jesus Christ our Saviour, and to believe in him, howbeit
neither of these is the work of nature, but only of grace; he
therefore that goeth about to attain hereunto by works, shutteth
the way to the gospel, to faith, grace, Christ, God, and all things
that help unto salvation. Again, unto good works there is need
only of justification, which he that hath attained, doth work only
good works, and beside such an one, none. Hereof it sufficiently
appeareth, that the beginning, the things following, and the order
of man's salvation, arc after this sort: First of all is required,
that thou hear the word of God ; next that thou believe, then
that thou do work, and so at the last become saved and happy.
He which changeth this order, without doubt is not of God.
Paul also dcscribcth this order, saying, Rom. x. 13, "Whoso
ever shall call upon the name of the Lord, shall be saved. How
then shall they call on him in whom they have not believed ? and
how shall they believe in him of whom they have not heard ? and
how shall they hear without a preacher ? and how shall they
preach, except they be sent?" Therefore Christ teacheth us to
pray the Lord of the harvest, that he would send forth labourers
into his harvest, that is, sincere preachers. When we hear these
preach the true words of God, we may believe, which faith jus-
tifieth a man, and maketh him godly indeed, and he now calleth
upon God in the spirit of the sons, and worketh nothing but that
which is good, and thus becometh a man saved ; which is no
other thing, than if I say, "He that believcth shall be saved."
Again, he that worketh without faith is condemned, as Christ
saith : He that doth not believe shall be condemned, from which
no works shall deliver him.

Confer now herewith those things which are wont commonly
to be spoken of, honesty and righteousness. Are they not wont
thus to say ? I will endeavour, that I may yet become honest.
It is meet surely that we study to lead an honest life and to do
good works : Well, admit this to be so; but if one then ask them
how we may apply ourselves unto honesty, and by what means we
may attain unto it ? they answer, That we must fast, pray, fre
quent temples, avoid sins, &c. Hereupon one becometh a Char
treuse monk, another chooseth some other order of monks,
another is consecrated a priest ; some torment their flesh by

AND UNDER GRACE. 247

wearing of hair cloths, others scourge their bodies with whips,
others afflict themselves after other sort£. But these are even
of Cain's brood, and their works are no whit better than the
works of Cain ; for the man himself continueth the same that
he was before, ungodly, and without all justification, there is a
certain change made only of outward works, of apparel, of places,
&c. Neither are these any other than very apes of saints, for
they do preposterously imitate the manner and work of saints,
whenas they think themselves nothing less than saints, they
scarce think of faith, they presume only of such works as seem
good unto themselves, thinking by them to come unto heaven.
Of whom Christ said, " Enter ye in at the straight gate ; for I
say unto you, many seek to enter in at it, and cannot/5 Why
is this ? Because they know not what this narrow gate is ; for
it is faith which doth altogether annihilate or make a man nothing
in his own eyes, and requireth that he put no trust in any of his
own works, but that he lean only to the grace of God, and be
prepared for it to leave and suffer all things.

But those holy ones of Cain's brood think their good works
to be the narrow gate, and are not therefore extenuated or made
less, whereby they might enter ; they do not leave confidence in
their works, but gather them together in great cowls, they hang
them about them, and so go about to enter in, being burthened,
and as it were swollen big, which is as possible for them, as for
a camel with his bunched back to go through the eye of a needle.
When thou shalt begin to preach unto these of faith, they laugh
and hiss at thee : Dost thou count us, say they, for Turks and
Heathens, whom it behoveth now first to learn faith ? Is there
such a company of priests, monks and nuns, and is not faith
known ? Who knoweth not what he ought to believe ? Even
manifest sinners know that. And being after this sort animated
and stirred up, they think that they be abundantly endued with
faith, and that the rest is now to be finished, and made perfect
by works ; whereupon they make a small and slender account of
faith, as I have said, because they be ignorant both what faith
is, and that it alone doth justify.

They call it faith ; when they believe those things which they
have heard of Christ, which kind of faith the devils also have,
and yet are nothing therefore justified ; but this deserveth to be
called rather an opinion of men than faith ; for as we do often
times admonish, it is not sufficient that thou mayest worthily be
called a Christian, to believe those things to be true, which are

<24S OF BEING UNDER THE LAW,

preached of Christ ; which kind of faith they of Cain's brood
also have. But thou must also nothing doubt, that them art of
the number of them unto whom all those benefits of Christ are
given and exhibited ; which he that believeth, must plainly con
fess that he is holy, godly, righteous, the son of God, and certain
of salvation, and thut by no merit of his own, but by the only
mercy of God poured forth upon him for Christ's sake ; which he
believeth to be so rich and plentiful, as it is indeed, that although
he be as it were drowned in sins, he is notwithstanding thereby
made holy, and the son of God. Wherefore if he should any
thing doubt, he should procure exceeding ignominy and reproach
to baptism which he hath received, and to the Lord's supper, and
also reprove the word and grace of God of falsehood ; wherefore
take heed that thou nothing doubt, that thou art the son of God,
and therefore righteous by his grace, let all fear and care be here
away. Howbeit thou must fear and tremble, that thou mayest
persevere such an one unto the end : Thou must not, being in
this case, be careful that thou mayest become righteous and
saved, but that thou mayest persevere and continue ; neither
must thou do this, as though it consisted in thine own strength,
for all thy righteousness and salvation is only of grace, where-
unto only thou must trust : but when thou knowest that it is of
grace alone, and that thy faith is also the gift of God, thou shait
for good cause live in fear and care, lest that any temptation do
violently move thee from this faith.

Hereunto pertaineth that which is written in the 9th chap, of
Ecclesiastes, ver. 1, "The righteous, and the wise, and their
works are in the hand of God ; no man knoweth either love, or
hatred, by all that is before them. All things come alike to
all," &c. For the present time every one by faith is certain of
our salvation, but constantly to stand and persevere as it is the
gift of the Lord, and not in our own strength, so ought we
always to have care and fear thereof. When they of Cain's
brood hear faith to be treated of after this sort, they cannot
sufficiently marvel at our madness, as it seems unto them. God
turn this way from me say they that I should confirm myself
holy and godly, far be this arrogancy and rashness from me ; I
am many ways a miserable sinner, I should be mad, if I should
arrogate holiness unto myself. And thus they mock at true
faith, and count such doctrine as this for execrable error, and go
about with might and main to extinguish the gospel. These
are they that deny the faith of Christ, and persecute it in the

AND UNDER GRACE.

whole world, of whom Paul speaketh, 1 Tim. iv. 1, « In the
latter times some shall depart from the faith,," &c. For we see
it brought to pass by the means of these, that true faith lieth
every where oppressed, is not only not preached,, but also com
monly disallowed and condemned, with all them that either
teach or profess it. The pope, bishops, colleges, monasteries,
and universities, have now about five hundred years persecuted
it with one mind and consent; yea, and that marvellous and
stiffly obstinately, and have done no other thing unto the world,
but every where as much as they were able driven many unto
hell ; which truly both hath been and is the last and most hurtful
persecution of Antichrist. The Lord at the last bring it to an
end. If any object against the admiration, or rather mad sense
lessness of these men, that we do nothing but that that is meet,
if we count ourselves even holy, trusting to the goodness of
God justifying us, seeing that David prayed thus : " Preserve
my soul, for I am holy," Psalm Ixxxvi. 2. And for that Paul
saith, " The Spirit of God beareth witness with our spirit, that
we are the sons of God/' They answer that the Prophet and
Apostle would not teach us in these words, or give an example,
which we should follow, but that they being particularly and
specially enlightened, received such revelation of themselves,
that they were holy.

And after this sort they misinterpret and wrest whatsoever
place of scripture amrmeth that we are holy, saying that such
doctrines are not written for us, but that they are rather peculiar
miracles and prerogatives as they call them, which do not belong
to all ; which forged imagination we account of, as having come
from their sick brain, who, when as they themselves void of faith,
and savour nothing of the Spirit, think and contend that there
be none which have found faith and the Spirit, whereby surely
they believe themselves to be thorns and thistles, not Christians,
but rather enemies and destroyers of Christians, and persecutors
of the Christian faith. Again, they are of this belief, that they
shall be righteous and holy by their own works, and that be
cause of them God will give unto them salvation and eternal
blessedness.

But here see the madness of men : in their opinion and judg
ment it is a Christian thing to think that we should be righteous
and saved because of our works, and to believe that these things
are given by the grace of God, they condemn as heretical.
They attribute that to their own works, which they attribute not

&50 OF BEING UNDER THE LAW,

to the grace of God ; they affirm that they do save us, and not
this ; they trust to works, they cannot trust to God's grace ;
which blindness worthily cometh unto them, inasmuch as they
will not build upon the rock, let them build upon the sand, and
so be drowned by their own means, that by their own works
and satisfactions they may torment themselves even unto death
gratifying Satan herein, for that they will not rest upon the grace
of God, and serve the Lord with a gentle and sweet service ; for
they that are endued with true faith and do rest upon the grace
of the Lord, it is marvellous how they are in God by his good
ness, of most quiet minds, and greatly rejoicing with holy joy;
whereupon they do also with pleasure apply themselves to good
works, not to such as these which Cain's brood do, as to feigned
prayers, fasting, base and filthy apparel, and such like trifles,
but to true and right good works, whereby their neighbour is
profited, and from whence no small commodity rcdoundeth
unto men.

Moreover they are of most ready minds to suffer all things,
inasmuch as they are certain that God doth favour them, and
hath a care of them. These are right honest and profitable men,
by whom both God is glorified, and men much profited; whenas
those of Cain's brood serve to no use, either before God or
before men, no, they are an unprofitable lump of earth ; yea, not
only unprofitable, but exceeding pernicious and hurtful also both
to themselves and to others : for inasmuch as they are destitute
of true faith, they cannot give unto God his due glory, nor do
those good works which may truly profit their neighbour; for
those works that they apply themselves unto, are their own in
ventions, consisting in gestures, apparel, places, times, meats,
and such like trifles, whereby their neighbour can be helped
neither in body, nor mind, nor in any thing else ; for what can
it profit me that thy crown is shaven very broad ; that thou
wcarest a grey cowl ; what profit bringeth it, that thou fastest
to-day, and keepest holy day to-morrow; that thou abstainest
from this meat, and eatest that; that thou remainest in this place;
that thou readcst and mumblest up daily so many words ?
Surely thou dost nothing else by these, but torment thyself to
please Satan, and to be a pernicious and hurtful example to thy
neighbour ; for there is no Christianity in thy life, being such
thou believest not as it behoveth a Christian to believe, and
therefore neither dost thou pray christianly. Thy fasting also
is not true chastising of the body, but rashly taken upon thee

AND UNDER GRACE. 251

instead of a good work. In fine, this thy service and study of
religion is no other thing than, in time past among the Jews,
was the religion of Moloch and Baal, in the honour of whom
they did kill and burn even their own children. So pernicious
and pestilent an example is this thy holiness, which seemeth so
godly unto thee, which when it marvellously counterfeiteth a
show of godliness, it draweth miserable men to the following
thereof, and utterly extinguisheth true religion.

Here perhaps some godly man will think, if the matter be so,
and our works do not save us, but only to hear Christ and be
lieve in him, who is given unto us of the Father to be our
righteousness and salvation, to what end then are so many pre
cepts given unto us, and why doth God severely require that
they be obeyed ? The present text of the Apostle shall give unto
us the solution of this question, and upon this tit occasion we
will now enter into the exposition thereof. The Galatians being
taught of Paul the faith of Christ, but afterwards seduced by
false apostles, thought that the matter of our salvation must be
finished and made perfect by the works of the law, and that
faith only doth not suffice ; these Paul calleth back again from
works unto faith, with great diligence, and words marvellously
effectual, plainly proving that the works of the law, which go
before faith, do make us only servants, and be of no importance
to godliness and salvation ; but that faith doth make us the sons
of God, and that from thence true good works do without con
straint forthwith most plentifully flow. But here we must ac
custom ourselves to the words of the apostles. He calleth him
a servant that is occupied in works without faith, whereof we
have already treated at large ; he calleth him a son, which is
righteous and lively by faith alone, without works. The reason
hereof is this : the servant, although he apply himself to good
works, yet he doth it not with that mind with which a son doth,
that is, with a mind that is free, willing, and certain, that the
inheritance and all the good things of the Father are his; but
doth it as he that is hired with a stipend in another man's house,
who hopeth not that the inheritance shall come unto him. The
works indeed of the son and the servant are alike, and almost all
one according to the outward appearance, but their minds do
differ exceeding much, and their hope is nothing like, even
as Christ himself saith, " The servant abideth not in the
house for ever ; but the Son abideth ever," John viii. 35.
These of Cain's brood want the faith of sons, which they them-

252 OF BEING UNDER THE LAW,

selves confess, for they think it a most absurd thing, and wicked
arrogancy, to affirm themselves to be the sons of God and holy,
therefore as they believe, even so are they counted before God,
they never become the sons of God, or holy, nevertheless they
are exercised with the works of the law, and are well wearied,
wherefore they are and remain servants for ever. And they
receive no other reward, but these temporal things, namely,
quietness of life, abundance of goods, dignity, and honours, &c.,
which we see to be usual among the followers of the Popish
religion, than whom there is none at this clay that liveth more
pleasantly, more wealthily, more gloriously, and honourably.
But this is their reward, they are servants and not sons, where
fore in death they shall be thrust from all good things, neither
shall any portion of the eternal inheritance come unto them, who
in this present life would believe nothing thereof; so therefore
it is that servants and sons are not much unlike in works, but in
mind and faith they are most unlike.

Now the Apostle endeavoureth here to prove (which indeed
is the very matter) that the law with all the works thereof dotli
make us no other than servants, if this faith in Christ, whereof
we have spoken, be away ; for that alone doth make us the sons
of God. Neither the law nor nature can give it, only the gospel
bringcth it, when it is heard with an holy silence of mind ; it is
the word of grace, which the Holy Ghost doth forthwith follow,
as it is showed in very many places, and especially Acts x.,
where we read, that the Holy Ghost did by and by fall on Cor
nelius and his family, hearing the preaching of Peter. Moreover
the law was given for this, that we might learn by it, how void
we are of grace, and how far from being of the mind of sons,
yea, that we arc plainly of a servile mind, for we being left to
ourselves, can in no wise be free from the law, neither if we do
any good thing, do it willingly, forasmuch as that faith of sons is
wanting, wherewith he that is endued, knoweth assuredly, that
the eternal inheritance shall come unto him, and is of his own
accord inclined and bent, with a willing and ready spirit, to do
those things that are good. Now these men do willingly confess
that they are void of this faith, and if they would confess the
truth indeed, they should also plainly confess, that they had
far rather be without all law, and that they are against their
wills subject thereunto ; wherefore all things are amongst them
constrained, and void of faith, and they are in very deed com
pelled to confess that by the law they cannot attain any further j

AND UNDER GRACE. 253

which one thing they ought to learn by the law, and know, that
they are servants, and have nothing belonging to sons whereby
they might be inflamed with desire to come from servitude to the
state and condition of sons; and might take no account^of their
own things, as indeed they ought to do, that God of his grace
might advance them unto another state by faith.

Now this were a sound understanding of the law, and the true
use thereof, whereof this is the office, to reprove and convince
men hereof, that they are servants and not sons, as many as
follow the law without faith, and that they do exercise them
selves therein plainly against their wills, and with no confi
dence of grace ; for it causeth and maketh such to be offended
at it, and learn by it how unprepared and unwilling they
are to that which is good, inasmuch as they are void of faith,
whereby it moveth them to seek help some other where, and
not to presume of their own strength to satisfy it ; for it re-
quireth a ready will, and hearts of sons, which alone can satisfy
it, it utterly refuseth servants, and them that are unwilling.
But these of Cain's brood do not only of their own accord con
fess that they want this faith, which maketh the sons of God,
but also they persecute it ; they feel and know also full well
how unwillingly they bear the law, and had rather be free from
it, nevertheless, they think that they shall become righteous by
these their unwilling and constrained works. They will con
tinue servants, and will not be changed into sons, and yet they
would enjoy the goods of a strange father. They do all things
clean out of order, whereby the law they ought to learn, that
they are servants, and unwilling to do that which is good, and
therefore should by faith aspire to the state of sons, notwith
standing they go so far, that they seek to satisfy and fulfil it by
their own works only ; and thereby they do altogether hinder
the end of the law, and strive against faith and grace, whereunto
if they were not blind, the law would direct and drive them ;
and so they continue always a blind, blockish, and miserable
people.

These things St. Paul teacheth, Rom. iii. and vii , and doth
freely pronounce that no man is justified before God, by the
works of the law, adding no other cause hereof than this, for
that the knowledge of sin only cometh by the law. If thou
wilt know how this cometh to pass, consider well some one of
Cain's brood, and thou shalt by and by see it verified. First,
he worketh his works according to the law, with great grief and

254 OF BEING UNDER THE LAW,

labour, and yet he therewith confesseth, that he is uncertain
whether he be the Son of God, and holy; yea, he condemneth
and curseth this faith, as the most pernicious arrogancy and
error of all other, and will continue in his doubting, until he be
made certain by his works. Here thou seest plainly, that such
a man is not good or righteous, seeing that he wanteth this
faith and belief that he is counted acceptable before God and
his son, yea, he is an enemy to this faith, and therefore of
righteousness also ; wherefore neither can his works be counted
good, although they pretend a fair show of fulfilling the law.
And thus it is easy to understand that which St. Paul saith, that
no man is justified before God by the works of the law 5 for the
worker must be justified before God, before he worketh any
good things, although before men, which esteem a man by out
ward things, and not by the mind, they are counted righteous
which apply themselves to the doing of good works ; for men
judge the worker by the works, God judgeth works by the
worker. Now, the first precept rcquireth, that we acknowledge
and worship one God, that is, that we trust and rest in him
alone, which indeed is the true faith, whereby we become the
sons of Ciod ; but how easy is it by this precept to know, that
sin is both in him of Cain's brood, and in thyself, inasmuch as
both of you want such a faith, even by your own nature, which
thou couldest not know but by means of this law. And this is
that which St. Paul meaneth when he saith, " That by the law
cometh the knowledge of sin." Xow thou canst be delivered
from this evil of infidelity, neither by thine own power, nor
the power of the law, wherefore all thy works whereby thou
goest about to satisfy the law, can be nothing but works of the
law, of far less importance, than that they are able to justify
thee before God ; who counteth them wholly righteous, which
truly believe in him, for that they only acknowledge him the
true God, are his sons, and do truly fulfil the law. But if thou
shouldst even kill thyself with works, yet is it so far off, that
thy heart can obtain this faith thereby, that thy works are even
a hindrance that thou canst not know it, yea, they are a cause
that thou dost persecute it.

Hereupon it is, that he that studieth to fulfil the law without
faith, is afflicted for the devil's sake, and not for God's sake, and
continueth a persecutor both of faith and of the law, until he
come unto himself, and doth plainly cease to trust in himself
and in his own works, doth give this glory to God, who justifieth

AND UNDER GRACE. 255

the ungodly, acknowledged himself to be nothing, and fighteth
for God's grace, whereof he doth now know, being taught by
the law that he hath need. Then faith and grace come and fill
him being empty, satisfy him being hungry, and by and by follow
good works which are truly good : neither are they now the
works of the law, but of the spirit, of faith and grace, and
they are called in the scriptures the works of God, which he
worketh in us ; For whatsoever we do by our own power and
strength, and is not wrought in us by his grace, without doubt
it is a work of the law, and availeth nothing to justification, but
is both evil and hated of God, because of the infidelity wherein
it is done. Again, whatsoever he of Cain's brood worketh, he
doth nothing from his heart, nothing freely, and with a willing
mind, except he be as it were hired with some reward, or be
commanded to do some such tiling whereunto he ought other
wise to be ready of himself; even as an evil and unthrifty servant
suffereth himself to be brought to no work, unless he be hired
with a reward, or commanded, whereunto he ought otherwise
to be willing of himself. Now how unpleasant is it to a man to
have such servants \ but they of Cain's brood be plainly such ;
they would do no good works at all, if they were not either com
pelled by the fear of hell, or allured by the hope of present good
things ; whereby again thou seest, that these have no mind to
the law, they gape only for gain, or are moved with fear,
whereby they bewray themselves that they do rather hate the
law from their heart, and had rather that there were no law
at all : wherefore it is plainly manifest, that they are not
good, and consequently that neither their works be good : for
how should evil men work good works ? Moreover those their
works, which in appearance and show seem to be good, are
either wrested from them by fear, or are bought with promises.
An evil heart can do nothing that is good. But this naughti
ness of the heart and unwillingness to do good, the law bewrayeth
when it teacheth, that God doth not greatly esteem what the
hand doth, but what the heart doth, which, seeing it hateth the
law that is good, who will deny it to be most evil ? Surely it is a sin
to be against the law, which is very good. Thus therefore sin is
known by the law, according as St. Paul teacheth, forasmuch as
we learn thereby, how our affection is not set on that which is
good, which ought to terrify us, and drive us to cease to trust to
ourselves, and to long after the grace of God, whereby this
naughtiness of the heart may be taken away, and our mind may

256 OF BEING UNDER THE LAW,

become such, as is of itself ready to do good things, and loveth
the law, which voluntarily, not for fear of any punishment, or
respect of reward, but because it doth of its own accord like the
law, and love righteousness, and worketh those things which are
truly good ; by this means only one is made of a servant a son,
of a slave an heir; which mind and spirit thou shalt receive by
no other means than by faith in Christ, as it is before spoken at
large. Now let us come to treat of the text of St. Paul, verse 1,
"The heir as long as he is a child, differeth nothing from a
servant, though he be lord of all."

He propoundeth a similitude taken of the custom of men ; for
we see that children, unto whom their parents have left some
substance, be brought up no otherwise than if they were servants,
they are fed and clothed with their goods, but they are not per
mitted to do with them, nor use them according to their own
mind, but are ruled with fear and discipline of manners, that so
even in their own inheritance they live no otherwise than as ser
vants ; after the same sort is it also in spiritual things ; God made
unto the elect a covenant, when he promised that it should come
to pass, that in the seed of Abraham, that is in Christ, all nations
should be blessed, Gen. xxii. 18. That covenant was afterwards
confirmed by the death of Christ, and revealed and published
abroad by the preaching of the gospel ; for the gospel is no other
thing, than an open and general preaching of this grace, that in
Christ blessing and grace is laid up for all men, which so many
only shall receive as shall believe. Now before that this covenant
is truly opened and made manifest to men, the sons of God live
after the manner of servants under the law, and are exercised
with the works of the law, although they cannot be justified by
them, inasmuch as they are servile and do nothing avail to jus
tification, as it is said before ; notwithstanding, because they are
even then predestinate to life, when they are after the manner
of servants held under the law, they are true heirs of heavenly
good things, that is, of this blessing and grace of this covenant ;
although they as yet do not know or enjoy it, but are wearied
with works no otherwise than others that are void of faith. So
at this day thou mayest find not a few, which now having faith,
as they are the sons of God, so do they also enjoy the grace of
God in the liberty of sons, whenas a little before being drowned
in works, they knew nothing at all of faith, being in all things
like unto other hypocrites. Nevertheless, because they were
before the foundation of the world appointed of God unto this

AND UNDER GRACE. 257

faith and state of sons, they were even then the sons of God
before, when they were as yet altogether ignorant of faith.
There are some also which being, as yet, as it were, drowned
in works, are like to servants and those of Cain's brood, who
notwithstanding before God are sons and heirs, which shall be
brought unto the faith of sons, leaving the state of servants,
and shall embrace the liberty and right of sons, shall cease from
the works of the law, and come unto the inheritance of justifi
cation, that, being justified by grace, they may work freely those
things that be good, to the glory of God, and advantage of their
neighbours; being far from all fear, to hope, as well of justifi
cation, as of all other good things ; for they shall then have and
possess it by the covenant of the Father confirmed by Christ,
and revealed, published, and as it were delivered into their hands
by the gospel, through the only grace and mercy of the Father.

This covenant, both Abraham and all the fathers, which were
endued with true faith, had no otherwise than we have, although
before Christ was glorified, this grace was not openly published
and preached. They lived in like faith, and therefore they ob
tained also like good things. They had the same grace, blessing,
and covenant with us, for there is one Father, and the same God
of all. Thou seest therefore that St. Paul, as almost in all other
places, so here also doth treat much of faith, that we are not jus
tified by our works, but by faith alone, whereby not certain good
things by piece-meal, but all good things at once do come unto
us, for there is no good thing, which this covenant of God doth
not contain in it, it giveth and bringeth righteousness, salvation,
and God himself; works cannot be done at once, but by faith
the whole inheritance of God is together received. From thence
also good works do come, though not meritorious, whereby thou
niayest seek salvation, but which with a mind already possessing
righteousness, thou must do with great pleasure to the profit of
thy neighbours ; for thou shalt now have need of nothing, being
endued with faith, which bringeth all things, yea, surely more
things than one dare wish, much less can deserve ; wherefore it
is no marvel if such work all things freely, and so do unto their
neighbour, as they both believe and rejoice, that God of his
goodness, and by the merit of Christ, hath doth unto them.

What reward shall they hope for which already have all things ?
the shadow whereof those most miserable ones of Cain's brood
seek by their works, but they shall never find it ; they follow it,
but they shall never come unto it, Verse 2, " But is under

s

258 OF BEING UNDER THE LAW,

tutors and governors, until the time appointed of the father."
Tutors and governors are they which do bring up the heir, and
so rule him, and order his goods, that neither he waste his inhe
ritance by riotous living, neither his goodness otherwise perish
or be consumed. They permit him not to use his goods at his
own will or pleasure, but sutler him to enjoy them as they shall
he needful and profitable unto him. First, whereas they keep
him at home, and inform him with good manners, what do they
else but prepare and instruct him, whereby he may most com-
modiously and long enjoy his inheritance ? Again, the more
straightly and severely they bring him up, so much greater de
sire they stir up and inflame in him to come to, and enjoy his
inheritance. Tor as soon as he beu'mneth to be of any discretion
and judgment, it cannot be but grievous unto him to live at the
commandment and will of another. After the same sort standeth
the case of the elect, which are brought up and instructed under
the la\v, as under LI master, to the liberty of the sons. First, the
law pro(iteth them in this, that by the fear of it, and the punish
ment which it threateneth, they are driven from sin, at the least
from the outward work, lest that the liberty of sinning increase
overmuch, and remove them from all religion of God, that hope
of salvation being past, and God quite contemned, they should
run headlong without all fear into all kinds of evil, as some
desperate persons are wont to do. Again, the law is profitable
to them in this, that by it they are brought unto knowledge of
themselves, and learn how unwillingly they live under the law,
and that they do no good at all, with a willing and ready mind,
as it becometh sons, but with a servile and unwilling mind ;
whereby they may easily see what is the root of this evil, and
what is especially needful unto salvation, to wit, a new and a
willing spirit to that which is good ; which surely neither the
law, nor the works of the law, are able to give ; yea, the longer
and the more that they apply themselves unto them, so much
more unwilling shall they iind themselves, and with so much
more grief to work those things that are good. Hereupon now
they learn that they do not satisfy the law, although outwardly
they live according to the prescript, rule thereof; for as they do
pretend to obey it in work, so in mind they do hate it ; where
fore in mind also they remain sinners, although they pretend
themselves righteous by works, that is, they are like unto those
of Cain's brood, and to hypocrites, whose hand, indeed, is com
pelled to do good, but they have a heart, which, as it is an enemy

AND UNDKR GRACE. 2,59

to the law, so doth it verily consent unto sins, and is miserably
subject unto them. To know this concerning themselves is not
the lowest degree to salvation.

Hereof also we may see how fitly St. Paul calleth such con
strained works the works of the law ; for they flow not from a
ready and willing heart, but are enforced by the law, the heart
declining another way. Howbeit, the law doth not require
works alone, but much rather the heart itself, that we might
say, not only the works, but rather the heart of the law ; not
only the hands of the law, but rather the mind, will, and all the
strength of the law. Whereupon it is said in the first Psalm, of
the blessed man, (S But his delight is in the law of the Lord, and
on his law doth he meditate clay and night." Such a mind the
law requireth indeed, but it giveth it not, neither can it give it
of its own nature, whereby it cometh to pass that, while the law
continueth to exact it of a man, and to condemn him as long as
he hath not such a mind, as disobedient to God, he is in anguish
on every side, his conscience is grievously terrified, and without
all counsel and help. Then, indeed, he is most ready for grace,
and this is that time appointed of the Father, when his servitude
shall end, and he should enter into the state of the sons. For
being thus in distress and terrified, seeing that by no other
means he can avoid the condemnation of the law, he turneth
himself wholly to pray to the Father for grace, he acknowledgeth
his frailty, he confesseth his sins, he ceaseth to trust in works,
and doth altogether, as it is meet, humble himself, perceiving
now full well that between him and a manifest sinner there is no
difference at all but of works, that he hath a wicked heart, even
as any other sinner hath ; yea, it may be that such hypocrites
do far more hate the law in the heart than those infamous sin
ners which are even as it were drowned in sin. For while these
are even wearied with the works of sins, and do try the filthiness
of them, it oftentimes cometh to pass that they do, in some part,
loathe and detest them, whenas those righteous ones do always
think those things that they have not tried to be more sweet ;
neither can they believe that there is so much gall in sins,
whereof they are by nature inflamed with such a desire, and,
therefore, as they do more earnestly love sin, so, consequently,
they do much worse hate the law, which as a certain school
master, is always against their desire.

Moreover, forasmuch as the condition of man's nature is such,
that it is able to give to the law, works only, and not the heart,

s 2

2(30 OF BEING UNDER THE LAW,

who doth not sec how greatly it is contemned of us ? An une
qual division truly to dedicate the heart, which doth incompa-
rahly excel all other things, to sin, anil the brutish hand to the
law, which is nothing else but to otter chaff to the law, and the
wheat to sin, the shell to God, and the kernel to Satan ! So it
cometh to pass which is in the gospel, that the wickednesses of
him, which is in thy judgment a desperate sinner, are counted
as a mote ; and thine, which so playest the hypocrite, are counted
as a beam. If this evil be added hereunto, that such hypocrites
do not see a beam in their own eye, but, being blinded, do per
severe in their accustomed works, not marking this their inward
abomination of the heart ; they by and by burst forth to judge
and condemn others ; they despise sinners, as he did in the gos
pel ; they think themselves not like unto them; they are not as
other men are; they think themselves alone godly and righteous ;
whose ungodliness if one reprove, and as it is meet, bewray,
'they by and by are in a rage and fury, and stick not to kill inno
cent Abel, and to persecute all those that follow the truth ; and
they will seem to do that to defend good works, and to obtain
righteousness; neither do they promise to themselves a small
reward for this, inasmuch as they do, as they say, persecute
heretics, blasphemers, them which be seduced and do seduce
with mischievous error, which labour to seduce and pluck even
them from good works. Here thou mayest see that that showeth
itself, whatsoever the scriptures attribute to the>e men, being
surely most pestilent spirits, to wit, that they are a generation
of vipers and serpents. They are no other but Cain's brood,
and so they do continue ; servants they are, and servants they
do remain.

.But they whom God hath chosen Abels and sons, do learn by
the law how unwilling a heart they have unto the law, they fall
from their arrogance, and are by this knowledge of themselves,
which the law bringeth, brought even unto nothing in their own
eyes. Then by and by cometh the gospel, and liiteth them up,
being humbled, whereby the Lord giveth his grace unto them,
thus casting down themselves, and endueth them with faith.
Hereby they receive that covenant of the eternal blessing, and
the Holy Ghost, which renewcth their heart, that now it is de
lighted with the law, hateth sin, and is willing and ready to do
those things that are good ; and here now thou mayest see, not
the works, but the heart of the law. And this is the very time
appointed to be heir of the Father, when he must be no longer a

AND UNDER GRACE. OQ[

servant but a son, and doth now begin to be led by a free spirit,
being no more kept in subjection under tutors and governors,
after the manner of a servant ; which is even that that St. Paul
teacheth in the words following, verse 3 : " Even so we, when
we were children, were in bondage under the elements of the
world." By the word elements, thou mayest understand here
the first principles or law written, which are as it were the first
exercises and instructions of holy learning, whereof it is spoken
also, Heb. v. 12, " For when for the time ye ought to be teachers,
ye have need that one teach you again which be the first prin
ciples of the oracles of God." And Colos. ii. 8, " Beware lest
any man spoil you through philosophy and vain deceit, after the
tradition of men, after the rudiments of the world." Again,
Gal. iv. 9, 10, " How turn ye again to the weak and beggarly
elements, whereunto ye desire again to be in bondage ? Ye
observe days, and months, and times, and years." Here, as it
were in contempt, he calleth the law elements; he addeth, also,
impotent and beggarly, both because it is not able to perform
that righteousness which it requireth, and also for that it maketh
men indeed poor and impotent. For whereas it earnestly re
quireth a heart and mind given to godliness, and nature is not
able to satisfy it herein, it plainly maketh man feel his poverty,
and to acknowledge his infirmity, that that is by right required
of him which he not only hath not, but also is not able to have.
Hereunto pertaineth lhat which St. Paul hath left written, 2 Cor.
iii. 6, " For the letter killeth, but the Spirit giveth life."

Moreover, St. Paul calleth them the elements of the world,
for all that observing of the law, which men not yet renewed by
the Spirit do perform, doth consist in worldly things, to wit, in
places, times, apparel, persons, vessels, and such like. But faith
resteth in no worldly thing, but only in the grace, word, and
mercy of God, neither doth it make a man righteous and safe by
any outward thing, but only by the invisible and eternal grace of
God ; wherefore it counteth alike day, meats, persons, apparel,
and all things of this world ; for none of these by itself doth
either further or hinder godliness and salvation, as it doth the
righteousness of those of Cain's brood, which is as it were tied
to those outward things. Faith therefore deserveth not to be
called the elements of the world, by which we obtain the fulness
of heavenly good things ; and although it be occupied also in
outward things, yet it is addicted to no outward thing, but doth
freely, in all things, that which it seeth may be done to the

<2C)<2 OF BEING UNDER THE LAW,

glory of God, ;iml profit of our neighbour, always continuing
free and the same, and yet is made all things to all men, that
no the conversation thereof may want all peculiar respect and
difference.

With those of Cain's brood it agreeth neither in name nor in
anything ; one of them eateth llesh, another abstnineth from it;
one weareth black apparel, another while; one keepeth this day
holy, another that ; every one hath his elements, under which
he is in bondage ; all of them are addicted to the things of the
world, which are frail, and perish. Wherefore they are no other
but servants of the elements of the world, which they call holy
orders, godly ordinances, and ways to go to heaven ; again -t
these St. Paid spcaketh. Colos. ii. '<20 — 2o, k' Wherefore if ye
be dead with Christ from the rudiments of the world ; why, as
though living in the world, are ye subject to ordinances ? Touch
not, taste1 not, handle not. : \\ hich all are to perish with the
using, after the commandments and doctrines of men? Which
thin;;-- have indeed a show of wisdom in will- worship, and humi
lity, and neglecting of the body, not in any honour to the satis-
lying of the llesh." Iiy this and other [daces above mentioned,
it is plain that all monasteries and colleges, whereby we measure
the state ol spiritual men, as we call them, do plainly disagree
with the gospel and Christian liberty, and that, therefore, it is
much more dangerous to live in these kinds of life, than among
most profane men ; for all their things are nothing but rudi
ments and ordinances of the world, consisting in the difference
and use of apparel, place, times, and other present things;
whereunto seeing they are so addicted, that they hope by them
to attain righteousness and salvation, faith is made no account
of amongst them, neither are they Christians but in name, where
fore all their life and holiness is mere sin, and most detestable
hypocrisy. It is needful, therefore, that they that are occupied
in such ordinances should, above all other men, most diligently
look unto themselves, that they trust not to these ordinances,
that they be not too much addicted unto them, but that they do
persevere in a free faith, which is tied to none of these outward
things, but resteth in the only grace of God ; for the fair show
of life and feigned holiness, which is in those ordinances, doth
•frith a marvellous and secret force withdraw from faith, more
than those manifest and gross sins, whereof open sinners arc
guilty, and doth easily make men such as St. Paul here speaketh
of^ " When we were children, we were in bondage under the

AND UNDER GRACE. 263

rudiments of the world," that is, when we were as yet ignorant
of faith, and were exercised only with the works of the law, we
did those outward works of the law, consisting in worldly things,
but with an unwilling mind, and with no faith, hoping that by
these rudiments of the world we should obtain salvation, where
fore we were no other than servants.

Now this false and servile opinion, faith alone taketh away,
and teacheth us to trust unto, and rest upon the only grace of
God, whereby at once is given freely that which is needful to
work all things. For these works of the law, if that false
opinion were away, were not ill of themselves. Verse 4, " But
when the fulness of the time was come, God sent forth his Son
made of a woman, made under the law/' Verse 5, " To re
deem them that were under the law, that we might receive the
adoption of sons." After St. Paul had taught, that righteous
ness and faith cannot come to us by the law, neither can we
deserve it by nature, he showeth him by whom we obtain true
righteousness and faith, and which is the author of our justi
fication. Now this could not come unto us without any price,
for it cost a very great price, even the Son of God. The apos
tle therefore saith, " When the fulness of time was come,"
that is, when the time was ended ; that time, I say, wherein
it behoved us to live children and servants under the discipline
of the law. Wherefore the master of sentences hath erred
here, who interpreted the fulness of time, the time of grace,
which began at the birth of Christ, plain contrary to the apostle,
who whereas he hath written, the fulness of time, this man
hath interpreted, the time of fulness ; for Paul speaketh of the
time which was appointed of the Father to the Son, wherein he
should live under tutors. Now as this time was full come to
the Jews and ended, when Christ came in the flesh, so is it
daily fulfilled to others, when they come unto the knowledge of
Christ, and do change the servitude of the law, with the faith
of the sons. And this indeed is that coming, whereby alone
we obtain the liherty of sons, without which that corporal
coming would avail nothing; for Christ even for this cause
hath come unto us, that believing in him, we may be restored
to true liberty, by which faith they of the ancient time also
obtained the liberty of the spirit.

And so whereas he should come to the holy men of old time,
he came even then, forasmuch as by faith they felt him to be their
true Saviour and Deliverer, howbeit he is not yet come to our

264 OF BEING UNDER THE LAW,

Jews, although he is gone away again in body long since,
for they do not believe in him. All, from the beginning of the
world to the end, must trust unto the coming of Christ, whereby
alone servitude is changed into liberty, but yet by faith, either
in Christ being to come, as it was before he was born, or in
him being come, as it is now; wherefore as soon as thou
beginnest to believe in Christ, he cometh unto thee a Deliverer
and Saviour, and now the time of bondage is ended, that is, as
the Apostle speaketh, the fulness thereof is come. This place
surely is very copious, and containeth in it divers things most
worthy to be known, so that I greatly fear, that it shall not be
handled by us according to the worthiness thereof; for it
teacheth that it is not sufficient to believe that Christ is come,
but that we must also believe that he was sent of God, is the
Son of God, and also very man, born of a virgin, who alone
hath fulfilled the law, and that not for himself, but for us, that
is, for our salvation's sake. Let us weigh and consider these
things in order : First, it is sufficiently taught in the gospel of
John, that Christ is the son of (iod, and was sent of God, which
he that believeth not is in a most miserable case, as Christ him
self pronounceth, John viii. '2-4, " If ye believe not that 1 am
he, ye shall die in your sins." And John i. 4, " In him was
life, and the life was the light of men." For this cause the
mind of man neither may nor ought to enjoy any other thing
than that sovereign good, so that it should be satisfied with
any other than with it whereof it was made, and which is the
fountain of all <>-ood things : wherefore it is not the u ill of God

o o '

that we should believe or repose our trust in any other tiling,
neither doth this honour belong to any other, and therefore
God himself joined himself to man, being made man, that he
might more forcibly allure men unto him, and stir them up to
believe in him. No good could come unto God hereby, but it
was necessary for us that he should be made man, lest that we
should believe in any other thing than in God alone; for if we
should believe in Christ and not in God, as God should be
deprived of his honour, so should we be deprived of life and
salvation ; for we must believe in one God, who is the very
truth, and we without him can neither live nor obtain salvation.
Whereas therefore the Apostle saith, God sent forth his Son,
it is thereby manifest that he was before he came, and was
made man. Now if he be a son, he is more than a man or an
angel, which, seeing they are the highest creature, surely he is

AND UNDER GRACE. 265

also true God ; for to be the Son of God is more than to be an
angel, as it is elsewhere declared. Again, seeing that he is
sent of God and is his Son, he must needs be another person ;
and so the Apostle teacheth here, that the Father and the Son
are one God, and two Persons. Of the Holy Ghost it shall be
spoken hereafter.

The second thing which ought here to be considered, is, that
Christ is very man and the son of man. This Paul teacheth,
when he saith made of a woman ; for surely that that is made
or born of a woman, is man ; a woman by nature bringeth forth
nothing but very man. Thus it is necessary that we believe,
as the Lord himself declareth, John vi. 53, " Except ye eat the
flesh of the Son of man, and drink his blood, ye have no life
in you." But to eat and drink his flesh and blood, is nothing
else but to believe that Christ took these upon him indeed, and
did also yield them to death for our sake. This is that cove
nant which was promised to Abraham, " In thy seed shall all
nations of the earth be blessed," Gen. xxii. 18. Christ is this
seed, and therefore the true son of Abraham, his flesh and blood.
Hereupon it appeareth that they prevail nothing, which make
a proper way unto themselves to God, by their own works and
godliness, and neglecting Christ strive to come directly unto
God, as the Turks and Jews do.

This Christ alone is the Mediator, the blessed Seed, by whom
thou must receive blessing, otherwise thou shalt continue for
ever in malediction ; this covenant of God shall not be violated
because of any. Thus Christ himself saith, John vi. " No
man cometh to the Father but my me." The nature of God is
otherwise higher than that we are able to attain unto it ; where
fore he hath humbled himself unto us, and taken upon him that
nature which is best known and most familiar unto us, viz. even
our o\vn. Here he looketh for us, here he will receive us : he
that will seek him here, shall find ; he that will ask here, shall
be heard ; here is the throne of grace and the true mercy-seat,
from which none is driven or thrust, which with true faith re-
sorteth unto it. They which do here neglect him, as though
he were made man for nought, and in the mean season do with
out a Mediator pray unto God, who hath created heaven and
earth, they shall pray indeed, but none shall help them ; they
shall cry, but none shall hear them. The third thing which is
here set forth unto us to believe, is that Mary the mother of
Jesus is a virgin ; this Paul affirmeth, when he saith, that he

oQQ OF BEING UNDER THE LAW,

was made of a woman, and not of a man, as others are wont.
This is that one man, which was horn only of a woman : he
would not, say, of a virgin, for that a virgin is not a name of
nature, hut a woman signifieth a sex and certain condition,
whereunto it belongeth to he with child, and bring forth, that
is, to do the parts of a mother. Seeing therefore that Mary was
a mother indeed, she is rightly called a woman; for she brought
forth fruit unto us, which belongeth to a mother, and not to a
virgin, although she brought it forth alone, without the means
of man, wherein she was declared both a singular virgin and
woman. But because it is of greater importance to the Apostle
and unto all us, that Mary is a woman, and thereby the mother
of Christ, than that she is a virgin, for that is only an ornament
unto her, but in that she was a woman, she brought forth him
which was salvation unto all ; for this cause, 1 say, the Apostle
calleth her rather a woman than a virgin. Neither was it con
sidered in choosing her, that she was a virgin, but that she was
a woman ; for that she being a virgin became a mother, the
cause was, for that it behoved that Christ should be horn with
out sin, and therefore without the commixion of man ; for of
the seed of a sinful man, nothing could be horn but that which
is defiled with sin ; but it behoved that Christ should be that
blessed seed, whose blessing should be poured forth upon all
as the manner of the divine covenant required. Whereupon it
is gathered, that Christ could not be horn of the seed of man,

c"»

for that all men are by nature under the curse ; for how should
blessing be promised to come unto all by Christ, if all were not
subject to the curse ?

Forasmuch then as the covenant of God promised to Abra
ham, did require these two things, both that Christ should be the
true son of Abraham, that is, his seed, his true flesh and blood,
and that also he should be born pure from sin ; this mean was
invented, that he should of Mary, being very woman and the
daughter of Abraham, be born very man, and the right offspring
of Abraham ; and that also he should be born without the com
mixion of man, a virgin being conceived with child by the only
means of the Holy Ghost, that being full of blessing, he might
derive the same unto all believers. So was the covenant of God
fulfilled on either side ; and it came to pass, that Christ became
both the true seed of Abraham, and yet free from all contagion
of Adam, and is also the author of eternal blessing to them that
believe. Wherefore although Mary be holily to be reverenced

AND UNDER GRACE, 267

by the name of virgin, yet by no comparison great reverence is
due unto her than by the name of woman, for that her most holy
members, inasmuch as she was a woman, were advanced unto
this dignity, that they were as means toward the fulfilling of the
holy covenant of God, and by them he was brought forth, which
was to put away all curse from them that believe in him, that so
he might be both the blessed Seed of Abraham, and the blessed
Fruit of the womb of Mary. Unto which benefit the vir
ginity only had not been sufficient, yea, it hud been even un
profitable.

The fourth thing whereof the present place of the Apostle
doth admonish us, is, that Christ hath satisfied the law for us
which he also witnesseth of himself, Matt. v. 17? " I Jini not
come to destroy, but to fulfil." This also the reason of the co
venant requireth ; for by this Seed of Abraham all men must be
delivered from the curse, it is necessary that by it the law is ful
filled ; for as men are by nature the children of wrath, and sub
ject to the curse, so it must needs be accursed, whatsoever
they do, for it is before proved at large, that he which is evil
himself, can work nothing that is good, likewise that we can do
nothing that God will approve, unless we ourselves be approved
of him before. And seeing that the law requireth the heart,
which cannot be performed by them which are not as yet re
generate by the Spirit, it must needs be that all the sons of Adam
are guilty of transgressing the law, and unless, whereas they
themselves are not able, another, viz., Christ, should perform
that which the law requireth, and so satisfy the law for them,
they should altogether perish by the curse of the law. But when-
as Christ, going about to show that the heart is required of the
law, did condemn the works which proceed not from a heart that
is godly and consenting unto the law, he was accused of the
Pharisees, that he was come to destroy the law. Because there
fore he would take away this false opinion of himself, he said,
(6 Think not that I am come to destroy the law or the prophets : I
am not come to destroy, but to fulfil ;" yea, and I will give a
spirit unto them that be mine, which shall justify their heart by
faith, and incline it unto true good works. The same is usual
with Paul also, who, Rom. iii. 21, when he had rejected the
works of the law, and extolled faith, answering such an objec
tion, saith, " Do we then make void the law through faith ?
God forbid : yea, we establish the law." For we teach, that the
true fulfilling of the law is by Christ. The like also is wont to

Ogg "OF BEING UNDER THE LAW,

be objected to us, as though we did forbid good works, when we
disallow monasteries with their works, and teach that they must
first by faith become good and approved of God, whereby they
may afterward do true good works, by which botli their flesh
mav be chastised, and their neighbours edified. Here we must
note moreover, that the law can be fulfilled by no man, but by
him which being free from the law is no more under it ; we must
accustom ourselves also to the manner of Paul's speech, that we
may know assuredly who is under the law, and who is not under
the law. As many therefore as work good words, because the
law hath so commanded, being brought thereunto either with
fear of punishment, or hope of reward, are under the law, and
are compelled to do good things and to be honest, being not
brought hereunto of their own voluntary will. Wherefore the
law hath dominion over them, whose servants and captives they
are ; now such arc all men that are not yet regenerate by Christ,
which every one may easily learn with himself by experience,
every man's own conscience showing it unto him. \Yc all find
ourselves so affected, that if no law did urge us, and both the
fear of punishment and hope of reward were away, and it were
plainly free for us to do what we list, we should do altogether
those things that are evil, and omit the things that are good,
especially either temptation moving us, or occasion provoking
us ; but now, forasmuch as the law stayeth us with the threat-
enings and promises thereof, we do oftentimes abstain from evil
things, and do those things that are good ; howbeit we do them
not for the love of goodness, and hatred of evil, but only for fear
of punishment, and respect of reward ; wherefore being left
wholly to ourselves, we are servants of the law, neither do we
hear it any otherwise than servants do their hard and cruel
master.

But they that are not under the law, that is, are not so against
their wills in subjection under the dominion thereof, they of
their own accord do good works, and abstain from evil, being
neither terrified with the threatenings of the law, nor allured
with the promises thereof, but even for that they do of their
voluntary will bear a love to honesty, and hate that which is
dishonest, and are also from their heart delighted with the law
of God, so that if there were no law made, notwithstanding they
would desire to live no otherwise than the law commandeth ; as,
to shun those things that are evil, and apply themselves to honest
studies and exercises.

AND UNDER GRACE.

They that are such are sons ; whom not nature, but that only
blessed seed of Abraham, that is, Christ, could make such,
renewing by his grace and spirit the hearts of them that believe
in him ; wherefore not to be under the law, is not to be free
from the law, that they may do those things that are contrary
thereunto, arid omit those things that are good, but it is to do
good things, and abstain from wicked things, not through com
pulsion or necessity of the law, but by free love and with plea
sure, even as if no law commanded them, and their own nature
brought them hereunto, as indeed it doth, howbeit the new na
ture of the spirit, not that old nature of the flesh ; for as there
is need of no law for the body, which may compel it to eat, to
drink, to digest, to sleep, to go, to stand, to sit, and to do
the other works of nature, for that it is ready to do them of its
own nature, when the case so requireth, and when it is meet,
without all respect either of reward or punishment, and may not
unfitly be said, as concerning these things, not to be under a
law, notwithstanding thereupon nothing less followeth than that
it doth therefore abstain from such works, unto which indeed it
so much the more applieth itself as they are less commanded,
and are more natural unto it. After the same sort altogether
cloth the godly man behave himself concerning the works of
godliness, he is carried to the doing of them by that his new
nature of the spirit, although there were no law at all, and all
both hope of reward and fear of punishment were away. This
only is the true liberty of a Christian man, and the deliverance
of him from the law, whereof Paul speaketh, 1 Tim. i. 9, " The
law is not made for a righteous man." Which is as much as if
he had said, a righteous man of his own accord doth good
things, abstaineth from evil, having no regard either of reward
or of punishment. The same thing also he meaneth by that
saying, Rom. vi. 15, u We are not under the law, but under
grace ?" That is, ye are sons, not servants. Ye live holily,
being compelled or enforced with nothing, but of your free and
of itself ready will. To the same effect pertaineth that saying
also, Rom. viii. 15, " Ye have not received the spirit of bondage
again to fear ; but ye have received the spirit of adoption,"
The law maketh a fearful, that is, a right servile and Cainish
spirit, but grace giveth the free spirit of sons, like unto Abel's,
by Christ the blessed seed of Abraham. Wherefore the 51st
Psalm speaketh, " Uphold me with thy free spirit." Where
upon, in the 118th Psalm, Christian people are said to be of a

270 OF BEING UNDER THE LAW,

free-will ; moreover Christ hath so fulfilled the law, that he only
of all mankind hath of his own accord satisfied it, being with
nothing compelled or enforced thereunto, neither is any other
able to do the same, unless he receive it of him, and by him.
And therefore Paul saith here, " God sent forth his Son made
of a woman, made under the law, to redeem them that were
under the law."

The fifth thing therefore that Paul here commendeth unto us
to be believed, is, that Christ for our sake was made under the
law, that he might deliver us from the bondage of the law, and
of unwilling servants make us free sons; whereupon he saith,
" To redeem them that were under the law," that is, might
deliver them from the law. Now lie dclivereth from the law by
the means aforesaid, not by destroying or utterly abolishing the
law, but by fulfilling it, and giving a free spirit, which shall do
all things willingly, without any respect either of the threaten-
ings or the promises of the law, no otherwise than if there were
no law at all given, and is carried thereunto of his own nature.
After which sort Adam and Lve were all'ected before they had
sinned. But by what means is the spirit given, and liberty
gotten ? No otherwise than by faith, for he that truly believeth
that Christ came for this cause, that he might deliver us from
the law, and that he hath delivered him already, he, 1 say, hath
indeed received the spirit of liberty, and doth verily obtain that
which he believeth ; for both faith and this spirit of sons come
together. Whereupon Paul saith here, that Christ hath deli
vered us from the law, for this, that we might receive the adop
tion of sons ; both which come unto us by faith. Thus therefore
we have those five things, whereof St. Paul admonisheth us in
this so plentiful and fruitful a place. Hut here riseth a question,
forasmuch as to be under the law is to be subject to the law by
compulsion, and to obey the law no otherwise than unwillingly,
so that none of them which are under the law are able to satisfy
the law. Why Paul saith, that Christ was made under the law,
I answer, that the apostle maketh a very great difference be
tween Christ, who was made under the law, and other men who
are born under the law. For whereas he saith, that Christ was
made under the law, he would sig,nify, that Christ did put him
self under the law of his own accord, and was with his will
made subject unto it of the Father, whenas he might not have
been under the law ; but we were under the law, being the ser
vants of the law by nature, and bearing the dominion thereof

AND UNDER GRACE. 271

unwillingly, as Christ was willingly, not by nature, and against
his will. Wherefore there is as great difference between, to be
made under the law, and to be under the law by nature, as be
tween these, to be subject to the law of free-will, and to be
subject to the law by servile constraint. It was free unto Christ
to be under the law, or not to be under it, and he made himself
subject to it of his own accord, that he might most diligently do
all things that the law requireth ; but we were under the law,
even against our will.

Thou mayest see a resemblance hereof in Peter, and the
angel which came into the prison to Peter, to deliver him. Both
of them were then in the prison, but Peter was there being cast
into it of Herod, not of his own accord, wherein he was also to
abide, for he could not go forth when he would, but the angel
went into the prison of his own accord, whereupon it was free
for him also to go forth when he would ; he was there only for
Peter's sake, and not for his own, and freely even at his own
will, whom when Peter heard and followed, it was free for him
also to go forth of the prison, whereas before it was not.

This prison may be compared to the la\v ; Peter to our con
science: the angel to Christ; Christ being absent, our con
science is held captive of the law, and being unwilling of itself,
is moved unto good things by the threatenings and promises
thereof, and is tied and bound unto honest things with these as
with two chains. The keepers of this prison are the teachers of
the law, which declare the force of the law unto us. So we
being bound in the prison of the law, Christ cometh unto us,
and willingly maketh himself subject to the law, and doth the
works of the law of his own accord, which we did bend our
selves to do against our wills, yea, and doth them for our sake,
that he may join us unto him, and also bring us out together
with himself ; for he may easily go forth, who is held in the
prison by no necessity. If now we cleave unto him, and follow
him, we also do go forth. But this cleaving to him and follow
ing of him is nothing else, than to believe in him, and not to
doubt that he became man, and was made subject to the law,
for thy salvation's sake : together with this faith cometh the
spirit, he by and by maketh thee ready and willing to do with
pleasure all things that the law requireth ; and so truly deliver-
eth thee from the capacity of the law, those chains of threaten
ings and promises fall off from thee, and thou mayest now go
whither thou list; that is, thou mayest live according to thine

272

own will, or rather according to the will of the Holy Ghost
ruling all things in thee ; finally, what good things soever thou
dost, ihou dost them from the heart, and with great pleasure.
Moreover, that it may be made more plain, after what sort
Christ made himself subject to the law, we must understand
that he was made under the law after two sorts, both for that he
did perfectly perform the works of the law, and also for that he
suffered and overcame the curse and punishment thereof for our
sake. For he was circumcised, presented in the temple, and
the time of the purification being finished, was obedient to his
parents. All which things he might have omitted, being Lord
of the law, and over all. Howbeit he applied himself to these
things freely of his own will, not being either compelled by any
fear, or allured by any hope. In outward works he was in the
mean season altogether like unto them which were under the
law, that is, which did the works of the law against their wills,
inasmuch as his free spirit was hidden from others, even as also
the servile and constrained will of others is hidden ; and so he
both was under the law, and not under the law. lie behaved
himself outwardly in works, as they which are unwillingly held
under the law ; whenas notwithstanding he was not under the
law as they, but of his own free-will. V\ herefore in respect of
his works he was under the law, but in respect of his will he
was free from the law; but we, as well by will as by works, are
under the law by nature, for that we do works according to the
rule of the law, of necessity, yea, and we do them with that will
which the law constraineth and urgeth, inasmuch as we do not
endeavour to do them of our own accord. Christ made himself
subject to the punishment of the law also for our sakes of his
own will. He did not only perform those works which the law
commandcth, but he suffered the punishment also which was
due to us being transgressors thereof. The law comleinncth to
death and the eternal curse, all those that continue not in all
things, that are written in the book of the law to do them, as
Paul, Gal. iii., reciteth out of Moses, Levit. xviii.

Now it is declared at large before that the law is fulfilled by
no man, but that all men are against their wills held captives of
the law, wherefore every one is subject to death and the curse,
so that there is no man subject to the law in respect of works,
and will, which is not also subject to it in respect of the curse ;
for it curseth and condemneth all that do not perform it with
their whole heart. But here Christ maketh intercession for

AND UNDER GKACE. 273

them that are his, and the judgment which we have deserved,
he taketh upon himself; he suffered the punishment due unto
ns, willingly making himself subject to death and the curse,
that is, to eternal damnation, no otherwise, than if he had trans
gressed the whole law, and had more than all deserved the sen
tence thereof against transgressors, whenas he did not only not
break the law, but himself alone fulfilled it ; yea, and fulfilled
it, whenas he owed nothing to it, so that he suffered otherwise
than he deserved in two respects ; both for that he owed no
thing to the law, if he had not observed it, and also for that
moreover he most diligently observed it, so that if the law had
especial dominion over him, yet had he come in no danger
thereof.

But on the other side whereas we suffer, we suffer by double
right ; both for that by the transgression of the law we have
deserved all the punishment thereof, and also for that, if we had
deserved nothing, yet being creatures, we ought to be obedient
to the will of our Creator. Hereof it now plainly appeareth
what this meaneth, that Christ was made under the law, that he
might redeem them which live under the law ; for our sakes,
for our sakes, I say, and not for his own he performed that, and
that of no necessity, but of his great love towards us, and
thereby he hath declared both his unspeakable goodness and
mercy toward us, being made accursed for us, that he might de
liver us from the curse of the law. He willingly made himself
subject to the judgment of the law, and did himself bear the
sentence pronounced against us, that as many of us as do believe
in him might be free for ever ; whereby mark what an incom
parable treasure faith bringeth unto thee, whereby thou enjoyest
Christ and all his works, that thou mayest trust unto them no
otherwise, than if thou thyself hadst done them ; for Christ did
them not for himself, whom surely they could profit nothing, he
having no need of anything, but by them he laid up the treasure
of salvation for us, whereunto we should trust, and being made
blessed might enjoy it ; with which faith also the spirit of the
son cometh, which beareth witness with our spirit, that we are
the sons and heirs of God. What should God now add unto
these? How can a mind hearing these things contain itself
that it should not love God again with the most ardent affection,
and be most sweetly delighted in him ? What in any wise may
come to be done or suffered, which thou wouldst not willingly
take upon thee with exceeding joy, and most high praise of God,

T

OF BEING UNDER THE LAW,

with a rejoicing and triumphing mind ; which mind if thou
wantest, it is a certain argument of a faint, or surely a dead
faith ; for the greater thy faith is, so much more ready also and
willing is thy mind to those things, which God either sendeth
or commandeth.

This indeed is the true deliverance from the law, and the
damnation of the law, that is, from sin and death, which deliver
ance comeih to us by Christ; yet not so that there is now no
law or death, but that they do not now trouble the believers any
thing, that is, they are as though they were not; for the law
cannot convince them of sins, neither can death confound them ;
but by faith they most happily pass from sin and death to
righteousness and life. Here monks, nuns, isrc., were to be ex
horted, if there wore us yet k-l'l anv place with them for counsel
and admonition, that they would observe their ordinances, cere
monies, prayers, apparel, and such like, as Christ observed
the law, by which means surely the\' should bring unto them no
damnation ; that is, that they would set the faith of Christ in
the first place, and commit the rule of their heart unto him, ac
knowledging that by that faith only they do obtain righteousness
and salvation ; and that all their ordinances and works do avail
nothing hereunto. Again, that they would make themselves
subject to them of their own accord, in no other respect than
that l>v them they might serve their neighbours, and subdue the
arrogance of the ile.Mi. But now seeing they are occupied in
them with this double erroneous opinion, as though they were
necessary to salvation and righteousness, and if they did not
observe them, they should grievously sin, they are unto them
a most certain destruction, nothing but delusion and sin, where
by with their great al'lliclion they draw nigh unto hell, where
they shall i\.!ly :-u:Ver vexations and torments under that abbot
the devil, whLh being miserable and fool-ish men they have here
begun ; for all their life doth utterly disagree with the faith of sons,
and that which belongelh only to faith, to wit, to justify and
save us, they attribute to their works ; wherefore these men can
not both thus stick unto their ordinances, and therewith all have
faith, \\hich suii'ereth itself to be addicted to no certain works,
but what things soever the Lord either sendeth or commandeth,
or the necessity and need of our neighbour requireth it, suf-
fereth and doth them with great willingness and joy. These, lie
that is endued with faith, counteth his works, having in the
mean season no regard of masses, or fasting, which some appoint

AND UNDER GRACE.

to certain days, of choice of apparel, of meats, of persons, of
places, and such like ; yea, he greatly disalloweth of these, in
asmuch as they trouble Christian liberty.

These things shall suffice to have been spoken concerning the
exposition of this place of St. Paul, whereabout the matter itself
required to spend so many words, forasmuch as the nature of
faith is so unknown j for unless thou do well understand the
nature of faith, thou shalt perceive nothing, or very little in the
writings of Paul.

Verse 6, " And because ye are sons, God hath sent forth the
spirit of his son into your hearts, crying, Abba, Father."
Here we see very plainly, that the Holy Ghost cometh unto the
saints by no works, but by faith alone, for Paul saith, " And
because ye are sons, God hath sent forth the spirit/' &c. Sons
believe, when servants only work ; sons are free from the law,
servants are held under the law, as appeareth plainly by those
things that are before spoken. But how cometh it to pass, that
he saith, " because ye are sons, God hath sent forth the spirit,"
&c., seeing it is before said, that by the coming of the spirit we
are changed from servants, unto the state of sons, so that the
spirit must be first sent unto us, before we are sons. But
here, as though we could be sons before the coming of the
spirit, he saith, " Because ye are sons," &c. To this question
we must answer, that Paul speaketh here after the same sort
that he spake before. Before the fulness of time came, we were
in bondage under the rudiments of the world ; all the elect,
which are predestinate of the Lord, that they shall become sons,
are counted in the place of sons with God. Therefore he saith
rightly " Because ye are sons," that is, because the state of sons
is appointed unto you from everlasting, " God hath sent forth the
spirit of his Son," to wit, that he might finish it in you, and
make you such as he hath long since of his goodness determined
that he should make you. Moreover, he calleth him the Spirit
of the Son of God, that he might continue in commending unto
us this benefit of God, that he hath chosen us to be sons. For
Christ is the Son of God, and that most beloved. Now if the
Father give unto us his spirit, he will make us like to his only
begotten Son, his true sons and heirs, that we may with certain
confidence cry with Christ, Abba, Father, being his brethren,
and fellow heirs with him : wherein the apostle surely hath
notably set forth the goodness of God, which maketh us par
takers with Christ, and causeth us to have all things common

T2

270 OF BEING UNDER THE LAW,

with him, so that we live, and are led by the same spirit.
Moreover these words of the apostle do show, both that the
JJoly Ghost is another from Christ, and yet doth proceed from
him, whenas he calleth him his spirit. The spirit indeed
dwelleth in the godly, and no man will say that he is their spirit
as here Paul maketh him the holy spirit of Christ, saying, God
hath sent forth the spirit of his son, that is of Christ ; for he
is the spirit of God, and eometh from God to us, and not ours,
unless one will say after this sort, my Holy Spirit, as we say,
my God, my Lord. \\ herefore, whereas he is here said to be
the holy spirit of Christ, it proveth him to us God, as of whom
that spirit is sent, and is peculiarly counted his spirit.

Furthermore, Christians may perceive by this plaee, whether
they have in themselves the Holy Ghost, to wit, this spirit of
Sons, whether they hear his voice in themselves ; for Paul
saith, that he crieth in the hearts which he possesseth, Abba,
Father, according as he saith also, Rom. viii. 15, " \Ve have
received the spirit of adoption, whereby we cry, Abba, Father."
Now tiiou hearest this voice, when tliou rindest so much faith in
thyself, that thou dost assuredly, without any doubt, presume,
not only that thy sins be forgiven thce, but also that thou art
the beloved son of God, which being certain of eternal salvation,
dareth both call him Father, and be delighted in him with a joy
ful and most confident heart; thou must he so certain hereof,
that thou canst be no more certain of thy life, and must sooner
sutler death and hellish torments, than suffer this trust and con
fidence to be taken from thee.

For to doubt anything herein were no small reproach, and
contumely to the death of Christ, as though that had not ob
tained all things for us, and ought not far more effectually to
provoke and encourage us to have a good trust in God, than all
our sins and temptations are able to put us out of hope and fray
us from it. It may be indeed, that thou shalt he so tempted,
that thou shalt fear and doubt of thine opinion, and think plainly
that God is not a favourable Father, but a wrathful revenger of
sins, as it fell out with Job and many other saints, but in such
a conflict this trust and confidence, that thou art a Son ought to
prevail and overcome, or else thou shalt come into a miserable
and desperate estate. When one of Cain's brood heareth these
things, he is as it were beside himself, by reason of admiration
and astonishment, Fie ! saith he, away with this arrogancy,
and this most pernicious error, God turn this mind from me,

AND UNDER GRACE. 277

that I do not presume to think that I am the Son of God, I am
a sinner, most miserable and wretched, and will never esteem
more of myself. But thou which desirest to belong unto Christ
fly this kind of men, who are most hurtful enemies of Christian
faith, and of thy salvation. We also know that we are sinners,
and miserably wretched ; but here we must not weigh or con
sider, what we either do, or are, but what Christ is, and what
he hath done for our sake. It is not spoken of our nature, but
of the grace of God, which so far exceedeth our sins, as heaven
is higher than the earth, and the east is distant from the west, as
the 103d Psalm saith. Now if it seems unto thee a great honour,
that thou art the son of God, as indeed it is very great, consider
that it is no less marvellous that the Son of God for this cause
did come, was born of a woman, and made under the law, that
thou mightest become the son of God. These are great benefits
of God, and do cause in the elect a great trust and confidence in
the goodness of God, and a spirit which is afraid of nothing, but
is bold and able to do all things. On the contrary, the religion
of those of Cain's brood, as it is a thing marvellously strait and
careful, so doth it make hearts exceeding fearful, which serve to
no use, but are unapt to all things, fit neither to suffer or do
any thing, which tremble and are afraid even at the shaking of
the leaf of a tree, as it was before spoken of them, Levit. xxvi.
Wherefore thou must lay up these words of the apostle well in
thy mind, thou must feel this cry of the spirit, which crieth so
in the hearts of all the faithful. For how shouldest thou not
hear the cry of thine own heart ? Neither doth the apostle
say, that he doth whisper, speak, yea, or sing ; it is greater
than all these which the spirit doth in the heart, he crieth out
amain, that is, with all the heart. Whereupon it is said, Rom.
viii., (( That he maketh intercession for us with groanings
which cannot be uttered, and that he beareth witness with our
spirit, that we are the children of God." How therefore can it
be, that our heart should not hear this cry, sighs, and testimony
of the spirit ? Howbeit hereunto temptation and adversity are
very profitable, they move to cry, and do exceedingly stir up
the spirit : notwithstanding we foolish men do greatly fear and
fly the cross ; wherefore it is no marvel, if we do never feel the
cry of the spirit, and do continually remain like them of Cain's
brood.

But if thou dost not feel this cry, take heed that thou be not
idle and slothful, neither secure ; pray instantly, for thou art in
an evil case. And yet do not desire, that thou mayest feel

278 OF BEING UNDER THE LAW,

nothing but this cry of the spirit ; thou must feel also another
terrible cry ni:i !e, whereby thou mnyest he provoked and urged
to this cry of the spirit, which happeneth to all the saints; that
is, the cry of sins, which call most strongly and instantly unto
desperation, hut this cry must be overcome of the spirit of
Christ, by godly calling upon the Father, and crying for his
grace, that the trust and confidence of grace may become greater
than desperation. V\ lierel'ore this cry of the spirit is nothing
else, but to he with all our heart touched with a very strong,
firm, and unmoveable trust of most dear sons toward God, as
our most tender and favourable Father.

Hereby we may see how far a Christian life exceedeth nature,
which can do nothing less than trust in God, and call upon him
as a Father, but is always afraid, and uttereth a voice which is
a witness of exceeding fear. Woe is me, how cruel and in
tolerable a judge art thou, () Ciod ! How heavy is thy judg
ment unto me! As Cain said, Gen. vi. K), 1-1, " .My punish
ment is greater than 1 can bear. Behold tbou hast driven me
out this day from the face of the earth; and from thy face shall
1 be hid, and I shall be a fugitive and a vagabond in the earth,
and it shall come to pass, that every one that findeth me, >hall
slay me," &c. This is a terrible and dreadful cry, which is
necessarily heard of all such as be of Cain's brood, forasmuch
as they trust to themselves and their own works, and put not
their trust in the Son of God, neither weigh and consider that
he was sent of the Father, made of a woman, made under the
law, much less that all these things were done for their salva
tion ; they are continually tormented in their own works, these
miserable men do in vain go about by them to help themselves,
and to obtain the grace of God. And while their ungodliness
is not herewith content, it beginneth to persecute even the sons
of God ; as it is always wont to do, yea, at the last, they grow
unto such cruelty, that after the example of their father Cain,
they cannot rest until they slay their righteous brother Abel,
in whom they do also kill unto themselves Christ. Then the
blood of righteous Abel crieth unto heaven against unrighteous
Cain, neither ceaseth it to cry until the Lord hath revenged it.
He asketh those Cains of their brother Abel, yea, of Christ ;
but they deny all knowledge of Christ, which labour not to
become the sons of God, and heirs by Christ, but to become
righteous by their own works. In the mean time the blood of
Christ continually crieth out against them, even nothing but
punishment and vengeance, whenas for the elect it crieth by the

AND UNDER GRACE. 279

spirit of Christ for nothing but grace and reconciliation. The
apostle useth here a Syrian and Greek word, saying, Ahba,
Pater. For this word Abba in the Syrian tongue signifieth a
Father, by which name at this clay the chiefs of monasteries are
wont to be called, and by the same name hermits in time past,
being holy men, did call their presidents ; at the last, by use,
it was also made a Latin word. Wherefore that which Paul
saith is as much as Father, Father, or if thou hadat rather, as.,
my Father. But what is the cause why the apostle doth double
the word Father, that is, the cry of the spirit ? I will by your
leave bring forth my judgment and opinion hereof. Firs!, I
think that he would hereby show the force and straining of this
holy cry ; for whenas we call any with great affection and through
necessity, we are wont often to double his name.

Now because that sin, and Cain, do always go about with
desperation to stop this cry of the spirit for the grace of the
Father, it is needful surely to cry most strongly, and with a
voice both doubled, and exceedingly strained forth, that is, the
trust of the grace of the Father ought to be most strong, and
not able to be overcome. Again, such is the manner of the
scripture, to witness the certainty of a thing, sometimes to
double or iterate the words, as Joseph did to Pharaoh, Gen. xli.
32. So here also the spirit twice calletli upon the Father,
whereby it may show the certainty of his fatherly favour and
grace ; for the trust hereof ought to be no less certain, than
great and unmoveable. Finally, it is meet also to persevere,
which again this doubling of the name of the Father doth note
unto us : for as soon as we begin to call God Father, Satan
with all his band moveth war against us, and omitteth no means
to wrest from us this trust of sons toward God our Father,
wherefore the word Father must be diligently doubled, that is,
our trust and confidence must be confirmed, neither must we
ever cease from calling upon this Father, but must most ear
nestly continue in this cry of the spirit, whereby we may obtain
a certain sure experience of his fatherly goodness, by which
our trust in him may be made most certain and safe ; and per
haps Paul had respect hereunto, when he first set clown Abba,
which is a word strange to them, to whom he wrote, after
adding Pater, that is, Father, a familiar word and of their own
language, meaning to signify hereby, that the beginning of so
great trust in God is unaccustomed, and even strange unto men,
but that when the mind hath awhile exercised it, and con-

280 OF BEING UNDER THE LAW,

tinned in it although assailed with temptations, it becomcth
even familiar, and almost natural, that we now enjoy God as
a domestic Father, and do in every thing most confidently cull
upon him.

Verse 7? " Wherefore thou art no more a servant, but a son,
and if a son, then an heir of God through Christ." Now, saith
he, (that is after the coming of the spirit of the sons, after the
knowledge of Christ,) " thou art not a servant." For as it is
said, a son and a servant are so contrary one to another, that
the same man cannot be both a son and a servant. A son is
free and willing, a servant is compelled and unwilling ; a son
liveth, and resteth in faith, a servant in works; and so by this
place also it appeareth, that we can obtain no salvation of God
by works, but before thou workest that which is acceptable
unto him, it is necessary that thou have received of him and
possess salvation and all things, that thereupon works may
freely flow forth, to the honour of so gracious a father, and to
the profit of thy neighbours, without any fear of punishment or
looking for reward. This, that which Paul saith provcth, "and
if a sou, then an heir." For it is said before, that we become
the sons of God by faith, without any works, and therefore heirs
also, as this place witnesseth ; for by nature they that are sons,
the same also are heirs. But if this inheritance of the Father
be now thine by faith, surely thou art rich in all good things,
before thou hast wrought, anything ; for how should it be, that
by faith thou art the heir of God, without any works through
only grace, and that thou mayest again first merit it by works ?
Wherefore the case standcth as I oftentimes say, To a man that
is baptized and believcth in Christ, the heavenly inheritance of
the Father is already given at once, that is, all good things,
they are only hid as yet by faith, for that the manner of the pre
sent life cannot suffer that he should enjoy them being revealed.
Whereupon Paul saith, Rom. viii., "Ye are saved but by hope,
for ye do not as yet see it, but do yet wait, when the posses
sion of your good things shall be revealed." And 1 Pet. i., it is
said, 4C Your salvation is reserved in heaven and prepared for
you, to be showed in the last time :" Wherefore the works of a
Christian ought not to have regard of merit, which is the man
ner of servants, but only of the use and commodity of his neigh
bours, that he do not live and work to himself, but to his neigh
bour, whereby he may truly live to the glory of God. For by
faith he is rich in all good things, and truly blessed.

AND UNDER GRACE. 281

Now the apostle addeth, through Christ, lest that any think
that so great inheritance cometh unto us freely, and without all
cost \ for although it be given unto us without our cost, and
without all our merit, yet it cost Christ a dear price, who, that
he might purchase it for us, was made under the law, and satis
fied it for us both by life and also by death. So those benefits
which of love we bestow upon our neighbour, do come unto
him freely, and without any charges or labour unto him, not
withstanding they cost us something, inasmuch as we bestow
upon him, although freely, and of mere goodness, yet those
things that are our own, whether it be labour or part of our
substance, even as Christ hath bestowed those things that be
his upon us. And thus hath Paul called back his Galatians
from the teachers of works, which preached nothing but the
law, perverting the gospel of Christ. All which things are very
necessary to be marked of us also ; for the Pope, with his pre
lates and monks, hath now too long a time with intruding and
urging his laws, which are foolish and most pernicious, inas
much as they do everywhere disagree with the word of God,
seduced almost the whole world from the gospel of Christ, and
plainly extinguished the faith of sons, according as the scrip
ture hath in divers places very manifestly prophesied of his
kingdom, wherefore let every one that desireth to obtain salva
tion, most diligently take heed of him and all his apostles, no
otherwise than of Satan himself, and his chief and pernicious
apostles.

SERMON XXI.

OF FAITH AND DIFFIDENCE IN DANGER AND TROUBLE.

Matthew viii. 23 — 27. When he was entered into a ship, his
disciples followed him, and behold there arose a great tempest
in the sea, fyc.

ACCORDING to the history, this text setteth before us an example
of faith and diffidence, whereby we may learn both what a strong
and invincible thing faith is, and that it must be exercised and
tried even in great matters, and full of peril ; and also how des
perate a thing on the other side diffidence is, and how full of fear
and trembling which can never do any thing rightly or well.

£82 OF FAITH AND DIFFIDENCE IN

This doth experience most lively set forth in the disciples;
they, when they entered into the ship with Christ, and whilst
there was a calm in the lake, were nothing disquieted in mind,
neither felt any fear. Then if one should have asked them
whether they believed, they would have answered without doubt
that they did believe ; for they did not know that their heart
did trust in that quietness, for that all troubles were absent, and
therefore did rest upon a thing visible, and not upon the invisible
grace of (iod; which then was made manifest, as soon as the
tempest was risen, and the waves did cover the ship ; by and by
all their trust and confidence ceased, for that the quietness and
calmness whereunto they trusted was taken away, and diffidence,
which before, when all things were prosperous, did lurk in their
minds, did appear ; for this is the nature of diffidence, that it
believeth or knowelh no more than it feeleth. Forasmuch
therefore as it had possessed the breast <;i the apostles, they felt
nothing now but the fearful tempest, and the waves covering the
ship, they saw the sea swelling and greatly ragiiiir, threatening
nothing but death ; these tilings only did they think upon, these
only did they consider, and therefore could there be no measure
or end of fear and trembling in their minds ; the more4 they
weighed in their mind the peril, so much more were they terri-

•v> *

lied, and seemed now to stick in the very jaws of death, hoping
for no life or deliverance. And as they could not so much as
think anything else because of their unbelief, so all comfort also
was far from them ; for diffidence or unbelief hath nothing
whereunto it may trust or ilee, wherefore when outward adver
sity cometh, it admitteth nothing into the mind but it, and
therefore it can never feel any peace or quietness, while it re-
maineth. So in hell, where diffidence exerciseth full tyranny,
there can never be any intermission of desperation, trembling
and terror. But if the disciples had been then endued writh a
sound faith, and if it had ruled in this danger, it would have
removed from the mind the wind and all this tempest, and
instead of these would wholly have thought upon the power of
God and his grace promised, whereunto it would no otherwise
have trusted, than if it had sat upon a most strong rock, far from
the sea and from all tempest ; for this is the chief virtue of faith,
that it seeth those things which are not seen or felt, and seeth
not those things which are felt, yea, which are now sore upon us
and do press and urge us ; as on the contrary, diffidence seeth
nothing but that which it feeleth.

BANGER AND TROUBLE. 283

For this cause those things are of God laid upon faith, which
the whole world is not able to bear, as sins, death, the world and
the devil, neither sufiereth he it to be occupied with small mat
ters ; for who fiieth not death ? who is not terrified and over
come by it? Against this, invincible faith standeth, yea, it
courageously setteth upon it, which otherwise tameth all things,
and overcometh and swalloweth up that insatiable devourer of
life. So even the whole world is not able to bring tinder and
subdue the flesh, but it rather bringeth under and maketh the
world subject unto it, and beareth rule over it, so that he liveth
carnally whosoever is of the world ; but fuiih subdueth this
subdnerof all other, holdeth it in subjection, and teacheth it not
only to be ruled, but also to obey. Likewise who is able to hear
the hatred and fury, ignominy, and persecution of the world ?
who doth not yield unto it, and is oppressed with it ? But faith
even laugheth at all the iniquity, rage, and fury thereof, and
maketh that unto itself matter of spiritual joy wherewith others
are even killed : it doth no otherwise behave itself against Satan
also ; who is able to overcome him, which practiseth so many
crafts and coils, whereby he stayeth and hindereth the truth, and
word of God, faith and hope, and soweth against them innumer
able errors, sects, delusions, heresies, desperations, supersti
tions, and such kind of abominations, without number ? all the
world is to him as a spark of fire to a fountain of water, it is
wholly subdued unto him, in these evils, as (alas) we both see
and try ; but it is faith which troubleth him, for it is not only
not made subject to his delusions, but it also discovereth and
confoundeth them, that they are no more of any importance,
that they are able to do nothing, but do vanish away, as we have
experience at this day, by the decaying and vanishing of the
papacy and indulgences : Finally, sin hath that force, that that
which is even the least, cannot be appeased, or extinguished by
any creature, that it doth gnaw and tear the conscience, yea, if
all men should go about together to comfort the conscience,
wherein sin hath begun to live, they should go about it in vain ;
but faith is that noble champion, which overcometh and extin-
guisheth every sin, yea, if all the sins which the whole world
hath committed from the beginning were laid upon an heap, it
would extinguish and abolish them altogether.

Is not faith therefore most mighty, and of incomparable
strength, which dareth encounter with so many and mighty ene-

284 OF FAITH AND DIFFIDENCE IN

mies, and bcareth away the certain victory ? Wherefore John
saith in his first Epistle, chap. v. 4, " This is the victory that
overcometh the world, even our faith." Howbeit this victory
cometh not with rest and quietness, we must try the fight not
without blood and wounds, that is, we must needs feel sin, death,
the flesh, the devil, and the world, yea, and that assailing us so
grievously, and with so great force, that the heart of man do
think that he is past all hope, that sin hath overcome, and the
devil gotten the upper hand, and on the contrary, very little feel
the force of faith. We see an example of this fight here in the
disciples, for the waves did not only strike the ship, but did even
cover it, that nothing could be now looked for, but that all should
be drowned, especially Christ being asleep, and knowing not of
this peril ; all hope was then past, life seemed to be overcome,
and death appeared to have the victory. Hut as it fell out with
the disciples in this temptation, so also doth it fall out, and
must fall out with all the godly, in all kind of temptations,
which are of sin, the devil, and the world.

In the temptations of sin, we must needs feel the conscience,
thrall unto sins, the wrath of God, and hellish pains to hangover
us, and all things to be in that case as though we were past all
recovery. Likewise when we have conflicted with the devil, it
must appear as though truth should give place to error, and Satan
should drive the word of God out of the whole world, and he
himself reign for a (tod with his delusions and deceits : neither
standeth the case any otherwise when it cometh to pass that we
are tried of the world, it must needs be that it should greatly
rage, and cruelly persecute us, so that it shall seem that no man
is able to stand, that no man is able to obtain safety, or profess
his faith ; that Cain only shall bear rule, and suffer his brother
in no place. But we must not judge according to such feeling
and outward appearance of things, but according to faith, the
present example ought to stir us up hereunto, and to be received
of us as a special comfort ; for we learn hereof, that although
sins do urge us, death disquiet us, the world rage against us,
and the devil lay snares for us, that is, although the waves do
cover the ship, yet we must not be discouraged ; for although
thy conscience being wounded doth feel sin, and the wrath and
indignation of God, yet shalt thou not therefore be plunged into
hell ; neither shalt thou therefore die, although the whole world
do hate and persecute thee, and gape so wide to devour thee, as

DANGER AND TROUBLE. 285

the morning spreadeth forth itself : they are only waves, which,
falling upon the ship, do terrify thee, and compel thee to cry
out, "we perish ; Lord, save us."

Thou hast therefore in the former part of this text, the nature
of faith set forth, how it is wont and ought to behave itself in
temptation, also how desperate a thing diffidence is, and nothing
to he counted of; the other part commendeth unto us love in
Christ, whereby he was brought so far that he brake off his
sleep, arose, and counted the danger that his disciples were in
for his own, and helped them freely, asking and looking for
nothing of them. Even as it is the nature of Christian love to
do all things freely and of good will, to the glory of God, and
profit of our neighbours, seeking to itself nothing thereby, for
the exercising of which love, man, adopted of God, is left in
the earth, even as Christ being made man lived in the earth that
he might do for us, as he witnesseth of himself: "The Son of
man came not to be ministered unto, but to minister, and to give
his life a ransom for many," Matt. xx. 28.

In this scripture Christ hath set forth the life of Christians,
and the state of such as preach and teach the word of God.
The ship signifieth the church, the sea the world, the wind the
devil, the disciples of Christ are the preachers and godly Chris
tians ; Christ the truth, the gospel, and faith. Now, before that
Christ and his disciples enter into the ship, the sea is calm, and
the wind quiet, but when Christ with his disciples are entered
in, by and by ariseth a tempest. This is that which he said,
" 1 came not to send peace, but a sword," Matt. x. 34. For if
Christ would suffer the world to live after its own manner, and
would not reprove the works thereof, it would be quiet enough ;
but now seeing that he preacheth that they which are counted
wise men, are fools ; they that are counted righteous, are sinners ;
they that are counted rich, are not blessed, but miserable, it
rageth and is in great fury. So thou mayest at this day find
wise men of this world, which indeed would suffer the gospel to
be preached, if the words of the scripture should be simply
declared, and in the mean season the state of ecclesiastical
persons not reproved ; but as soon as thou shalt begin to
condemn by the scriptures all those things which have been
hitherto brought in under a false name of religion, and teach
that they are to be rejected as being of no importance, thou
preachest seditiously, and troublest the world with unchristian
doctrine.

QtiG OF FAITH AND DIFFIDENCE IN

But how cloth the present text pertain unto us? A great
tempest did arise where that ship went, wherein Christ and his
diseiples were. Other ships did pass the sea quietly, nothing
tossed of the wind, this ship only must he tossed and covered
with waves, because Christ was carried in it ; for the world can
suffer any kind of preaching beside the preaching of Christ. The
cause is, for that he condemneth all things of the world, and
challenged] all righteousness to himself, according to that which
he saith, Matt. xii. .'H), " lie that is not with me, is against me."
And again, the Spirit *e will reprove the world of sin, and of
righteousness, and of judgment," John xvi. 8. lie saith not
will preach, but will reprove; and not this or that man, but the
world, and whosoever is in the world. Against this ship of Christ
all this tempest is raised, and it is brought into danger ; for the
world doth not suller his own things to be condemned, but
Christ cannot allmv them, and if he should allow them, he had
come in vain; for if the world were wise by itself, and did know
and follow the truth, \\hat need had there been that Christ and
his disciples should preach ? \Vhercfore it is not a small com
fort to Christians, especially to preachers, that they are certain
before, that as soon as thev shall begin to preach Christ to the
world, they must sniVcr persecution, and that it cannot be other
wise. So that is a sure sign, and therefore to be wished, that it
is true Christian preaching if it he tried with persecution, espe
cially of the holy, learned, and wise men of the world ; as it is
an undoubted sign also, that, it is unchristian preaching, if it be
praised and commonly honoured of the world, according to that
saying, Luke vi. 22, " Blessed arc ye when men shall hate you,
and when they shall separate you from their company, and shall
reproach you, and cast out your name as evil, for the Son of
man's sake : for in the like manner did their fathers unto the
prophets." Now mark how our spiritual men do behave them
selves, and of what sort their doctrine is : They have got into
their subjection the riches, glory, and power of the world, and
they that praise them enjoy the honour and pleasures thereof,
their case in all things agreeth with the case of the false pro
phets, and yet they dare boast themselves to be preachers and
teachers of Christ, and worshippers of God.

The next thing whereby this scripture doth comfort and en
courage the preachers of Christ, is, that it showeth where help
is to be asked when a tempest is risen ; to wit, not of the world,
for not man's wisdom or power, but Christ himself, and he alone.

DANGER AND TROUBLE. 28?

is able to help them. Him they must call upon in every distress
with full confidence ; in him they must trust, as his disciples here
did,, for unless they had believed that Christ was able to take
away the danger wherein they were, they would not have awaked
him, and prayed him to save them; although their faith then was
very weak, and very much diffidence was in them, for that they
did not confidently commit themselves with him unto danger,
doubting nothing but he was able to deliver them out of the
midst of the sea, and from death itself. Hereof therefore let it
be acknowledged as certain, that as no judge or moderator can
be given to the word of God, but God only, so there can be had
no other maintainer or defender thereof; who, as he sendeth it
out whither he will, without any merit or council of men, so he
alone also will defend and preserve it without the aid or strength
of men ; and therefore he that seeketh aid unto this word of men,
shall without doubt fall, being forsaken as well of men as of God.
Whereas Christ did sleep, it giveth us to understand that in the
time of persecution he doth sometimes withdraw himself, and
seemeth as though he slept, whilst that he giveth not strength
valiantly to resist, the peace and tranquillity of mind being now
disturbed, and suffereth us to wrestle and labour with our infir
mity for a while, that we may acknowledge how we are alto
gether nothing, and that all things do depend upon his grace and
power, as Paul confesseth of himself, 2 Cor. i., that it behoved
that he should be so pressed and troubled out of measure, that
we should not trust in ourselves, but in God, which raiseth the
dead. Such sleep of God David oftentimes felt, and maketb
mention thereof in many places : " Arise, awake, O Lord ! Why
sleepest thou ? Why dost thou forget us ?" &c. In fine, the
present text offereth unto us two principal things, full of confi
dence and godly boldness. The first, that when persecution is
risen for the word of God, we may say, we knew that it would
so come to pass. Christ is the ship, therefore the sea so rageth,
the winds trouble us, the waves fall upon us as though they
would drown us ; but let them rage and be furious as much as
they may, it is certain the sea and the winds do obey Christ,
which is the other principal thing which this text offereth.

Persecution shall extend no farther, nor rage any longer than
he will ; and although the waves do even overwhelm us, yet must
they be ohedient at his beck. He is Lord over all, wherefore no
thing shall hurt us, and he only endues us with his grace, that
we be not overcome by unbelief, and so despair. Whereas the

288 OF FAITH AND DIFFIDENCE, ETC.

men marvelled and praised the Lord, as unto whom the sea and
winds do obey, it signifieth that the gospel and word of God is
so far from being extinguished hy persecution, that thereby it is
spread farther abroad, and faith also is increased and becometh
stronger. Wherein it appeareth how diverse the nature of this
divine good thing is from the good things of the world, which
decay by calamity and distress, and are increased by prosperity
and successful affairs : But the kingdom of Christ is increased
and strengthened by tribulation and adversity, but is diminished
and weakened by peace and tranquillity. Whereupon Paul
saith, 2 Cor. xii. 9, " Christ's strength is made perfect in weak
ness ;" which God perform in us also. Amen.

SERMON XXII.

OF THE LIFE OF A CHRISTIAN.

2 COR. vi. 1 — 10. We then, as workers together with him,
beseech you also that ye receive not the grace of God in
vain, $c.

THIS is an admonition and exhortation to the Corinthians to
apply themselves to those things which they did already know.
The words sure are easy to be understood but hard to be done,
and in use most rare ; for in such marvellous order and colours
he painteth out Christian life, as it cannot be pleasant to the
flesh to behold. First he saith, te We then as workers together
with him, beseech you." He calleth the ministers of the word
workers together, as 1 Cor. iii. 9; he also saith, " \Ve are
labourers together with God ; ye are God's husbandry, ye are
God's building." Which is thus much in effect : We preach and
labour in the word among you by teaching and exhorting, but
God inwardly, with the Spirit, doth bless and give the increase,
lest that the outward labour in the word be in vain ; and so God
is the inward and true master, which bringeth to pass all things,
whom we serve in the office of outward preaching. Now he
calleth himself and his fellows, workers together, lest they
should contemn the outward word, as though they either had not
need of it, or had already sufficiently attained to the knowledge

OF THE LIFE OF A CHRISTIAN. 289

thereof; for though God can by his spirit only, without the out
ward word, work all things in the minds of the elect, yet he will
not do it, hut rather will use together working preachers, and
work by their word when and where it pleaseth him. Forasmuch
therefore as it seemeth good unto God to give to preachers this
office, name, and dignity, that they be counted workers together
with him, it is not lawful for any man to challenge either that
learning or holiness unto himself, that he neglect even never so
simple a sermon wherein the word of God is preached, much
less that he contemn it ; for we know not when that time will
come, when God by his preacher will vouchsafe to accomplish
his work in us. Secondly, the Apostle admonisheth of the dan
ger of losing the light of the gospel, when he saith, " That ye
receive not the grace of God in vain." Whereby he giveth us
to understand that the preaching of the gospel is not a perpetual,
continuing, and permanent doctrine, but rather that it is like
rain that suddenly cometh and soon passeth away, when the
sun and heat come by and by, and take away all the moisture
that is left thereof, and afterward scorch and hurt all things.
This very experience proveth, for no man shall be able to bring
forth even one place in the world, where the gospel hath re
mained pure and sincere above the age of one man, but conti
nued and increased while those lived by whose ministry it be
gan, they departing, that also almost wholly departed, and by
and by after followed heretics and false teachers, with their de
lusions and false doctrine, perverting and corrupting all things :
so Moses foretold his Israelites that, by and by, after his death,
it should come to pass that they should depart from the way of
the Lord, and corrupt their own ways, which the book of Judges
\vitnesseth to have come to pass.

Moreover the same book saith, that as often as any Judge,
which had called again the word of the Lord, did die, they fell
again forthwith to their ungodliness, and made all things worse
and worse ; so Joash the king continued in his duty so long as
Jehoiada the priest lived, who being dead, he began by and by
to be a king unlike himself, and left the office of a good and godly
king. Neither fell it out otherwise after Christ had received his
apostles to himself; almost the whole world was filled with
heresies and false doctrines, which Paul pronounced before,
Acts xx. 29, " I know this, saith he, that, after my departing,
shall grievous wolves enter in among you, not sparing the flock,"
&c. So standeth the case at this day also; the pure and sincere

u

2QO OF THE LIFE OF A CHRISTIAN.

gospel hath shincd unto us ; the clay of grace and salvation, and
the acceptable time are present; but they shall shortly be ended,
if the world stand. To receive grace in vain can be nothing else
than to hear the pure and sincere word of God, whereby the
grace of God is preached and offered, and, notwithstanding,
embrace it with no diligence, neither be changed or altered in
life. By this unthankful slothfulness we deserve to have it taken
away again as being unworthy of it ; for we making so light of
the gospel are undoubtedly they which are bidden and called to
the marriage, but whilst being busied about other matters we
despise this grace, the good man of the house is angry with uc,
and sweareth that we shall never taste of his supper. The same
doth Paul now here admonish of, that we take heed to ourselves,
lest that we receive the gospel unthankfully and without fruit;
yea, Christ also admonished us of the same, John xii. 'Jf>, (i \\ alk
while ye have the light, lest darkne.-s come upon you.'"' It ought
surely to make us more wary and heedful, even for that we suf
fered so grievous and pernicious darkness under the Pope ; but
we have now forgotten all such things; no thankfulness, no
amendment is found among us; which, how greatly to our own
heart neglect, we shall shortly feel, " For he saith, 1 have heard
thee in the time accepted, and in the day of salvation have I
succoured thec : behold, now is the accepted time." He de-
scribeth here the marvellous felicity which is there where the
gospel flourished! ; there is no wrath, no revengement; all things
are replenished with grace and salvation, yea, it is unspeakable
how great felicity these words do speak of. Where he first
saith a time accepted, it is spoken by a Hebrew figure, and is
as much as thou say, a gracious time and replenished with the
favour of God; wherein God turneth away his anger, declareth
nothing but love toward us, and a ready Mill to help us.

Our sins are blotted out, not only those that be past, but
those also which as yet stick in our flesh, and that I may speak
in a word, the kingdom of mercy is present, wherein nothing but
forgiveness of sins, and restoring of grace is showed ; heaven
standeth open, the right year of jubilee is come, wherein all
debts are remitted, and no grace is denied. Whereupon he saith,
" I have heard thee in a time accepted;" that is, now I favour
thee and am merciful unto thee, whatsoever thou wilt have,
pray for it, and thou shalt obtain it, and certainly receive it ;
only let not the fault be in thyself, pray while this time en-
dureth, " Behold, now is the day of salvation,'' He calleth this

OF THE LIFE OF A CHRISTIAN. 2QI

the time and day of salvation, that is, of help and felicity ; for
we are not only certain hereof, that God is merciful and favour
able unto us, and we acceptable unto him,, but also, as we be
lieve, and by faith are sure of his goodness towards us, so he
declareth indeed, heareth them that cry unto him, helpeth and
saveth them, yea, and maketh them plainly blessed. We there
fore worthily acknowledge and confess this time to be the
wished, prosperous, happy, and very day of salvation; for it
behoveth that both be together, both that God favour us, and
also that he declare his favour towards us by work or deed.
That he favoureth us, the accepted time which is now our
salvation, this other witnesseth, viz., the day of salvation the
day of help.

But as the state of the life of Christians is, if thou wilt judge
according to the outward man, thou wilt judge it rather a time of
affliction, wrath, and indignation, wherein the gospel is preached,
and wherein they live, than a time of grace and salvation;
wherefore the words of the Spirit must be spiritually under
stood, so shall we easily see and perceive, that these noble and
most pleasant names do most rightly and properly belong to the
time wherein the gospel flourisheth ; that it is a time accepted,
that is full of grace, and a time of salvation, whereby freely all
the riches and felicity of Christ's kingdom are notably com
mended and set forth unto us, " Giving no offence in any thing."
Forasmuch therefore as there is so acceptable and gracious a
time, let us, saith he, use it worthily, and not receive it in vain.
First, endeavouring to give no occasion of offence to any man,
lest that our office of preaching Christ be reprehended, whereby
he sufficiently declareth what offence he meaneth, namely, that
the doctrine of the gospel may not be stumbled at, as though he
taught that which is not perfect and sound. Now there may be
given a double occasion of offence, whereby the gospel is repre
hended ; one, whereby the heathen are offended, whenas some
under the pretence of the gospel, seek the liberty of the flesh,
will not be obedient to magistrates, turning the liberty of the
spirit into fleshly licentiousness. These do marvellously offend
the discreet and wise sort of the heathen, so that they hate the
gospel without a cause, which they think doth teach this licen
tiousness ; and as it were with a certain force they do by this
their insolence repel and drive them from the faith of Christ ;
for they measuring all Christians by these, do detest them as

u 2

2Q2 OF THE LIFE OF A CHRISTIAN*

light men, and troublers of the commonwealth, and therefore
not to be suffered.

This offence therefore, and this reprehension^ or rather hatred
and persecution of the gospel, we acknowledge to come through
these preposterous Christians. Another offence is, whereby
even Christians among themselves are sometimes offended
through the unseasonable use of all Christian liberty, in meats
and other indifferent things, whereat the weaker sort in faith do
sometimes stumble, whereof the apostle hath given many pre
cepts, 1 Cor. viii., Rom. xiv. He exhorteth therefore here unto
that, whereof he admonisheth in other words, 1 Cor. x. 32,
fe So behave yourselves, that ye give none offence, neither to the
Jews, nor to the Gentiles, nor to the church of God. Even as
I please all men in all things, not seeking mine own profit, but
the profit of many that they may be saved." The same he
tcachcth also, Philip, ii. 4, that every man look not on his own
things, but on the things of other men, so all offence should be
easily taken away, nay, none at all should be given, u That the
ministry be not blamed." \Vho can bring to pass, that our
ministry shall not be blamed, seeing that the gospel is necessarily
subject to persecution, no less than Christ himself? Indeed it is
not in us to make that the word of God be not blamed and per
secuted of them which are ignorant of God, and do not believe ;
for it is a rock of offence, Isaiah viii., Rom. ix , this offence
cometh because of our faith, and cannot be avoided of us, and
therefore the blame thereof ought not to be laid upon us. llow-
beit there is another offence which proceedeth hereof, for that
our love is not sufficiently dutiful, this cometh through us, in
asmuch as our works are the cause thereof, because they do not
so shine by faith, that they which are conversant with us may
thereby be provoked to serve God, as it is meet. This offence
is given through our fault, whom it becometh so to live, that
the Jews, heathen, and princes of the world might have no oc
casion to say, Behold how light and naughty these men are, yea,
and very wicked wretches, the doctrine of life which they follow
must needs be evil and pestilent. So our infamy and crimes are
the occasion of offence to others, and of hatred and detestation
of the most holy word of God. For whereas we ought so to
know, preach, and follow it, that thereby both our neighbours
might be brought unto God, and to the leading of a godly life,
and also the glory of God set forth, so we by our naughty and

OF THE LIFE OF A CHRISTIAN,

slothful life bring to pass, that it doth not only bring no profit
and advantage to our neighbours,, but is brought into hatred and
made detestable through our means, bearing our ignominy and
reproach. Now it is a most horrible sin and wickedness by our
naughtiness to make the word of God which is most holy and
bringeth salvation, to make it, I say, so odious, and to repel
and drive men from it, to our own and their most certain
destruction.

61 But in all things approving ourselves as the ministers of
God, in much patience, in afflictions," &c. Here he describeth
in order the signs and proper tokens of a Christian life where
with it ought to be adorned in outward conversation; not
meaning that one is made a Christian and godly hereby, but as
he saith, that by these as by proper fruits and figures of Chris
tianity, we should show ourselves to be both., and behave our
selves as the ministers of God, that is as Christians and godly
men ; and mark well that he saith, " as the minister of God."
It may seem very strange, that the ministry of God consisteth
in these, in " afflictions, in necessities, in distresses, in stripes,
in imprisonments, in [tumults, in labours, in watchings, in fast
ings/' &c. Among these he numbereth not masses, and prayers
for the dead, or other trifles of feigned worship of God. He re-
hearseth those things that pertain to the true and right service
of God, whereby the body is chastised, and the flesh tamed.
Which is well to be noted, lest that any neglect, fastings,
watchings, and labour, and make no account of them for that
they do not justify. They bring not righteousness indeed, yet
are the fruits of righteousness being obtained, wherein thou.
mayest be exercised, and whereby thou mayest keep thy flesh
in subjection, and enforce it to do its duty. " In tumults/'
He rehearseth tumults or seditions among the rest, not that it
becometh us to teach or move them, who ought to obey magis
trates, and with quietness to live obedient unto all in that which
is good, as Paul teacheth, Rom. xiii., and Christ, Matt, xxii.,
" Give unto Caesar those things that are Caesar's/' But that
we must bear tumults of others, as also necessities, distresses,
stripes, and imprisonments, which we must cause or procure
unto none, but suffer, being procured and laid upon us by
others.

Wherefore in the first place he setteth much patience, which
surely moveth no sedition or tumult, but rather suffereth it, and
appeaseth it if it can. But in the mean time, it singularly com-

2Q4 OF THE LIFE OF A CHRISTIAN.

forteth us at this time, whenas tumults are commonly imputed
unto us, for that this is incident to a Christian life, that for the
preaching of the gospel it is accused to raise sedition, which it
rather suftereth being raised of others against the word of God :
for as in time past Achab accused the most holy prophet Elias
of sedition, affirming that it was he that troubled Israel, whenas
he himself indeed did trouble it ; so is it neither a shameful nor
new thing for us to be accused of the same, when we preach the
same word. Let us think when the enemies of (rod lay this
reproach and slander upon us, that not only Elias, not only the
Apostles, but Christ himself was counted of the Jews a seditious
fellow, and crucified, a title being written in three languages and
put on the cross., that he should of all be counted a seditious
king of the Jews, which would have moved that people against
Caesar, and adjoined them unto himself, who indeed by \vord
and example of his life, taught nothing more than submission
and obedience, and lived so that he was ready to profit and mi
nister unto all. As for the rest whereof the Apostle here maketh
mention as patience, affliction, necessity, distress, stripes, pri
sons, labour, watchings, fastings, purity; it is easy to under
stand how they pertain to the ministry of God, who truly dis-
daineth to have slothful, idle, gluttonous, and drowsy ministers,
and such as cannot abide adversity and trouble. But he espe
cially provcth our delicate ones, which quietly enjoy revenues
and rents, and take their delight and pleasure, thinking that it
is an unworthy thing, that they should labour, for that they are
shaven, wear long gowns, and cry out in temples, &c. Howbeit
these shall not be able to approve themselves before God, who
will have all to labour, and eat their own, and not other men's
bread, as it is written by St. Paul to the Thessalonians. Who
therefore teacheth here also, that God is served by labour, and
not that only, but that we also are thereby proved and com
mended to be the ministers of God.

C( By knowledge." Paul taketh knowledge here for that which
we call prudence or wisdom, whereby we use things with reason,
behaving ourselves with discretion and comeliness ; of which
knowledge the saying also of Paul, Rom. x. 2, is understood,
" They have a zeal of God, but not according to knowledge,"
that is, they bear a zeal to the law not prudently, not weighing
and considering all things well, that they might do no indecent
thing, wherefore he here expressly requireth knowledge in the
ministry of God, and thereby admonisheth us, that we frame our

OF THE LIFE OF A CHRISTIAN.

life with reason, and order it prudently, in all things keeping a
mean, and having an advised regard of our neighbours, lest that
in any thing we offend the weaker sort, with unseasonable use
of Christian liberty, and that we do all things to the edifying of
all ; so we must labour, fast, watch, and apply ourselves to
chastity, and such other things, not above measure., that either
the body may be in danger by too much hunger and watching,
or the true purity of life by over much abstinence from matri
monial company, but we must use these things with knowledge,
that is, with convenient wisdom and discretion, that they may
not any whit hurt, but always edify. Whereupon Paul, 1 Cor.
vii., expressly admonisheth married folks, that they abstain not
overmuch from mutual company, lest that they be tempted of
Satan.

In all these therefore, in fastings, watchings, labours, chastity,
&c., the apostle would prescribe and appoint no rule, law, or
measure, which the councils of the pope and monks do, but the
mean or measure to be observed in them he left free to every
man's knowledge and discretion, that every one may consider
with himself how much or how long he must labour, fast, watch,
or abstain, to this end, that the flesh may be tamed and made
obedient to the spirit. " By long suffering, by kindness, by
the Holy Ghost/' What the two former are, the Apostle hath
sufficiently declared, Rom. ii., Gal. v. But whereas he saith,
by the Holy Ghost, it may be understood after two sorts^
either that he speaketh of the Holy Ghost, God himself, or that
he meaneth by the Holy Spirit, the true force and manner of a
spiritual life, as though he would admonish in this manner :
beware of an hypocritical spirit, which will be counted for a
holy spirit through a marvellous show and crafty counterfeiting
of spiritual things, when it is indeed an unclean, prophane, and
evil spirit, and bringeth in nothing but sects and heresies. But
live ye in the true and holy spirit which is given of God, which
giveth and maintaineth unity, one mind, heart, and affection,
whereof he speaketh also, Eph. iv. 3, " Endeavouring to keep
the unity of the spirit in the bond of peace." They therefore
which persevere in the same true faith, mind and sentence be
have themselves as the ministers of God in the Holy Spirit,
being truly spiritual and living a spiritual life, which is led by
the assistance of the Holy Spirit of God, is also led in the
unity of minds, the hearts by faith being affected after the same
manner. " By love unfeigned. By the word of truth." As

£96 OF THE LIFE OF A CHRISTIAN.

he set the Holy Spirit against heretics and false prophets, so
he settcth unfeigned love against slothful and sluggish Chris
tians, who although they have the same meaning and mind in
the true spiritual life, as concerning opinions of doctrine, yet
are they remiss, cold, and faint in love • so he setteth the word
of truth against them which abuse the word of God, and inter
pret it according to their own affections, that thereby they may
get them a name and profit : for as false spirits do contemn the
word of the scripture, and prefer themselves before it, so these
do indeed boast of the word, and will be counted masters of the
scripture, but by their interpretations do pervert the sense and
meaning thereof. Against these Peter speaketh, " If any man
speak, let him speak as the oracles of (iod," that is, let him
take heed that he be certain that those words which he speaketh
be the words of God, and not his own vain imagination. Now
Paul calleth that the word of truth, which is the sincere word
of God, not which is insincere and feigned, which forasmuch as
it is ours, is falsely called the word of God. For that which we
call the true and right word, the Hebrews call the word of
truth.

" By the power of God." Of this power Peter also speaketh,
1 Pet. iv. 11, " Jf an}- man minister, let him do it as of the
ability which God giveth." And Paul, Colos. i. '29, " Where-
unto I also labour, striving according to his working, which
worketh in me mightily." Again, Kom. xv. IS, " I will not
dare to speak of any of those things, which Christ hath not
wrought by me, to make the Gentiles obedient," &c. Chris
tians must be certain that they are the kingdom of God, and do
nothing at all, especially in spiritual functions, and those things
that pertain to the salvation of souls, whereof they are not cer
tain that it is not they which work, but God that worketh by
them. For in the kingdom of God it is meet that God alone
do speak, command, do, dispose and work all things. This
Christ meant when he said, Matt. v. 16, (S Let your light so
shine before men, that they may see your good works, and
glorify your Father which is in heaven," as the author of them,
which doth them and not you, " By the armour of righteous
ness, on the right hand, and on the left. By honour and dis
honour," &c. This armour he describeth more at large in the
epistle to the Ephesians and Thessalonians ; he rehearseth
there the girdle of verity, the breast-plate of righteousness, the
shoes of preparation to preach the gospel, the shield of faith, the

OF THE LIFE OF A CHRISTIAN. 297

helmet of salvation, &c. This armour of righteousness, he
calleth in his epistle to the Ephesians, the armour of God ; both
are to this end, that he may turn Christians from corporal and
prophane armour, and admonish them, that they are a spiritual
people, and therefore must be furnished with spiritual armour,
wherewith they must always fight a spiritual fight with spiri
tual enemies, which here he rehearseth, and showeth that they
do assail us both on the right hand and on the left. On the
left hand he setteth dishonour, evil report, and that we are
accounted as deceivers, unknown, dying, chastened, sorrowing,
poor, having nothing. For all these things come unto Chris
tians, they are openly defamed, being reproached to their face,
arid by infamy falsely accused and railed on, counted as de
ceivers and followers of most wicked devices.

They are as unknown, although noble, all refusing to be
friends with them, because of the perilous confession of the name
of Christ, yea, it many times cometh to pass, that they that
were their most familiar friends are ashamed of them, for that
they have so evil a report, and are very ill spoken of among the
chief, richest, wisest, and mightiest of the world. They are dying,
that is, as sheep appointed to the slaughter, they look for death
every moment by reason of the great hatred and envy which
the evil bear toward them, being always persecuted of the chief
of the world. They are chastised, for it oftentimes falleth out,
that they are stricken and beaten, and do by other disadvantages
try how they are envied of the world, and how great indignation
the mighty of the world bear against them. They are sor
rowing, for all outward things are against them, and the whole
world giveth many causes of griefs unto them j they are as
poor, for there is no man of the world which will give them any
thing, every man is ready to hurt and endamage them ; neither
do they possess any thing, for although all things be not taken
from them at once, yet are they in that state, that they daily
look for it ; against these adversities and as enemies assailing
us on the left hand, it is needful, that we be fortified and fenced
with the armour of God, lest that we either despair or faint.
Now this armour is a sure and invincible faith, continual
consolation and exhortation of the word of God, and a
lively hope and undoubted expectation of the help of God.
When being furnished with these, we suffer all things patiently,
standing stedfast in our duties, we declare ourselves the sincere

298 OF THE LIFE OF A CHRISTIAN.

ministers of God, which the false apostles and hypocrites can
never do although they feign that they serve God.

On the right hand he sctteth glory, praises, that we are
counted true., known, do live, are not killed,, do rejoice, enrich
ing many, possessing all things ; for it always falleth out, that
there be some which make account of Christians, and reverence
them, among whom they are well reported of, and counted
true in doctrine, wherefore some are not wanting which join
themselves unto them, and do openly pretend friendship with
them, freely pronouncing them to he the ministers of God :
neither do they die so oft as they are brought into danger, and
being chastened are not always killed. Finally, it cometh to
pass by the consolation of the Spirit, that they do then most of
all rejoice, when they are in greatest affliction; for their heart
rr-joicrtli in God, which joy burstcth forth, and uttereth itself
in words, works, and gestures. And although they be poor in
temporal substance1, yet are they never famished with hunger,
but with the word of God do enrich very many in spirit, and
stand not in need of any thing, although they have nothing,
for all things are in their hands, for that all creatures must serve

^)

the believers, as Christ saith ; to him that believeth all things
are possible. These things although they be the excellent
gifts of God, notwithstanding, if the fear of God should be
absent, even they should be turned into enemies unto us, and
therefore it is needful that we be strongly fenced against them
with the armour of God, lest that they make us wax proud, or
insolently puff us up. A Christian man therefore is marvel
lously free, and delights in nothing but God alone ; lie setteth
God only before his eyes, he endeavoureth to come straight unto
him by this middle and high way, between those things which
assail on the right hand and on the left, so that he is neither
thrown down by adversity, nor puffed up by prosperity, but
useth both most rightly, both to the glory of God and profit of
his neighbours ; wre must, saith the apostle, live such a life,
while it is the time of grace and of the lively light of the gospel,
lest that while this day shineth we work not, and so that shall
have sinned unto us in vain. This is the true ministry of God,
which only he alloweth, wherein he grant that we may serve
him, and that most dutifully. Amen.

OF TEMPTATION.

SERMON XXIII.

OF TEMPTATION.

Matthew iv. 1 — 11. Then was Jesus led up of the Spirit into
the wilderness to be tempted of the Devil. And when he
had fasted forty days and forty nights 9 he was afterward
an hungered, fyc.

THIS text hath therefore been appointed to be read in the be
ginning of the solemn fast which hath hitherto been commanded
for forty days, that the example of Christ being commended to
Christians., they might thereby be provoked to keep that fast
so much more religiously, which surely was nothing but a vain
trifle. First, for that no man is able to follow the example of
Christ, who lived without any meat forty days and so many
nights ; Christ rather followed the example of Moses herein, than
gave unto us any example to follow. Moses received the law,
was forty days and forty nights in Mount Sinai without meat, so
long time would Christ also fast, coming to bring and publish
a new law. Again, this fasting is a perverse thing, inasmuch
as it was ordained of men. For although Christ fasted forty
days, yet have we no word of his, whereby he hath commanded
us also to do the same. He did many other things besides, not
withstanding he will not have us also to do them ; those things
that he hath commanded us to do, those things, I say, we must
endeavour to do, whereby we may obey his will ; but the most
pestilent thing of all herein was, that we took upon us and used
fasting as a good and meritorious work, not to tame the flesh
thereby, but to satisfy for sins, and to procure the favour of God
unto ourselves ; which wicked opinion made our fasting so foul,
filthy, and abominable before God, that no feastings, banquets,
gluttony, and drunkenness are so filthy and detestable before
him, and it were better to eat and drink day and night than so
to fast ; and although this ungodly and wicked intent had not
defiled our fasting, but that it had been ordained for chastising
the body, nevertheless, forasmuch as it was not left free, that
every one might have taken it upon him of his own accord, but
it was enforced by the laws of man, so that most which fasted,

300 OF TEMPTATION.

fasted against their -wills, and with a grudging mind, it could
not be but vain and unacceptable to God. I speak not what
other hurt it did to women with child, in young children, and
in the weak and aged. Wherefore we will more rightly con
sider this text, and see what manner of fasting it teacheth by
the example of Christ.

The scripture commendeth unto us two sorts of fasting which
are laudable : one, which is taken upon us of our own accord,
to tame the flesh, whereof the apostle speukcth, 2 Cor. vi.,
where he exhorteth us to behave ourselves as the ministers of
God, by labours, watchings, and fastings among the rest. Ano
ther, which indeed is not taken upon us willingly, yet is willingly
borne of us, when by reason of need and poverty we have not
whereon to feed ; whereof Paul spcaketh in the first epistle to the
Corinthians, chap. iv. 11, "Even unto this present hour we
both hunger and thirst." And Christ, Matt. ix. 15, " When
the bridegroom shall be taken from them, then shall they fast."
This fasting Christ teacheth us by his present example, who
being alone in the desert, and having no meat, did suffer hunger
and need patiently. The first of these two fasts, may, when
we please, be left and broken with eating of meat : but this last
must be suffered until the Lord end and break it. Now the
cause why the evangelist did so diligently first declare, that
Jesus was led up of the spirit into the wilderness, that he
should there fast and be tempted, is this, lest that any taking
upon him to fast of his own mind, and for his own profit sake,
should in vain endeavour to follow this example of Christ ; for
he must look for the leading up of the spirit, he will cause fast
ing and temptation enough : for he that without the leading of
the spirit should voluntarily bring himself into danger of
hunger, or any other temptation, when by the blessing of God
he hath what to eat and drink, and whereby to live quietly, he,
I say, should plainly tempt the Lord.

We must not procure to ourselves poverty and temptation,
they will come soon enough of themselves, only when they are
sent of the Lord, we must endeavour to bear them patiently ;
Jesus, as the evangelist writeth, " was led up of the spirit into
the wilderness/' he did not choose to himself the wilderness ;
they are led by the Spirit of God, which are the sons of God,
Rom. viii. 14. The good things which the Lord giveth, he
giveth for this, that we may enjoy them with thanksgiving, not
that we should neglect them, tempting him. Moreover, this

OF TEMPTATION. 301

history is written unto us both to instruct, and also to exhort ;
to instruct, that we may learn hereby, that Christ by this his
fasting, hunger., temptation, and victory against Satan did
serve us, and furthered our salvation ; that whosoever be-
lieveth in him may never need, or be hurt by any temptation,
but rather shall abound with good things in the midst of po
verty, and be safe in the midst of temptation, for that his
head and Lord, Christ, hath overcome all these things for him,
whereof by faith he is most certain, according as the Lord
himself saith, John xvi. 33, " Be of good cheer, I have over
come the world." And if God could without meat nourish his
Christ forty days and so many nights, so he can also Chris
tians. We are exhorted also here, that according to this ex
ample of Christ, we suffer hunger, temptation, and other
necessities when they come, and when the case so requireth, to
the glory of God and profit of our neighbours, and surely if
we do earnestly confess and stick to the word of God, these
things will undoubtedly come unto us.

The present text therefore containeth a marvellous consola
tion and strengthening of faith against the filthy and incredulous
belly, which being diligently and faithfully weighed, our con
science shall be very much comforted and strengthened, that we
may not be careful for living, but trust with a full confidence,
that God will give us plentifully those things that be necessary.
Now, that this temptation also is incident unto it is manifest ;
for as Christ was led aside into the wilderness, that is, was left
alone of God, angels, men, and all creatures, which might help
him so also it falleth out with us, we are led up into the wil
derness, we are forsaken and left alone ; and this indeed is it
which especially grieveth us, to feel or perceive nothing where-
unto we may trust, or from whence we may look for help ; as
when it lieth upon me to prepare sustenance for me and mine,
and I have nothing at all of myself, neither perceive any help
coming from any man, neither know where to look for any.
This is to be led up into the desert, and to be left alone ; I being
in this case, am in the true exercise of faith ; then I learn how
I myself am nothing, how weak my faith is, how great and rare
a thing sound faith is, and how deeply abominable incredulity
is settled in the hearts of all. But he that hath as yet a purse
heavy with money, a cellar full of wine, a garden replenished
with grain, he is not yet led up into the wilderness, or left alone,
and therefore cannot feel temptation while these things remain.

302 OF TEMPTATION.

Secondly, Satan cometh, and tempteth Christ with this care for
the belly, and diffidence of the goodness of God, saying, Ce If
thou be the Son of God, command that these stones be made
bread," as if he should say according to the Dutch proverb,
" Trust in God, and in the mean time neglect to bake bread,
tarry till a roasted chicken fly into thy mouth." Go now and
say that thou hast a God, who is careful for thee ; where is now
thy heavenly Father, who hath so great a care of thee ? Hath
he not fairly forsaken thee ? Eat now and drink of thy faith,
and let us see how thou shalt be sufficed ; it were well with
thee, if thou couldst feed on stones ; what a goodly son of
(iod art thou? How fatherly doth he behave himself toward
thee? He sendcth thee not so much as a piece of bread, but
sutTereth thee here to be pined with hunger. Go now, and be
lieve yet that thou art the son of God, and he thy Father.
Surely with these and such like cogitations he tempteth all the
children of God, which Christ also undoubtedly felt, for he
was not a block or stone, but very man, although pure from
sin, as he also continued, which is not given unto us.

Now that the devil tempted Christ with care of the belly,
diffidence and wicked desire, the answer of Christ doth suf
ficiently declare : '• Man liveth not by bread alone :" which is as
much as if he had said, thou wilt have me have regard to bread ;
thou dealest with me, as though I ought to have no other care
alone, but of meat and food for the belly. This temptation is
very common, even among men that are of the most perfect sort,
but they especially feel it which, when they are poor, have not
withstanding a wife and children to nourish and maintain, and
therewithal an empty house. Hereupon Paul called covetous-
ness the root of all evils, for that it is the right offspring of dif
fidence ; and what thing else, but this diffidence and care of the
belly, is the cause that many are so loth to marry ? What
else doth hold so many thousand men in whoredom and un
chaste living, and detaineth them from matrimony, but this im
moderate care of the belly, and ungodly fear, lest they should be
pined and perish with hunger ? But the present deed and ex
ample of Christ should be thought upon, who although he had
been without meat forty days and so many nights, yet was he
not quite forsaken and left destitute. But the angels at the
last came, and ministered all things necessary unto him.
Thirdly, we may see here how Christ meeteth with this tempta
tion of the belly, and overcometh it. He seeth nothing indeed

OF TEMPTATION. 303

but stones, and that which cannot be eaten, therefore from
those things that were before his eyes he removeth his mind
to the word of God, thereby both strengthening himself, and
overthrowing the devil. On which word, Christians, espe
cially when poverty presseth them, and all things seem to be
turned into stones, and the mind doth now tremble for fear of
hunger, ought with a strong faith to lay hold, and answer the
temptation that would quite discourage them, What if the
whole world were full of bread ? yet doth not man live by
bread alone, there is need of another thing, that is, of the
word of God.

Now forasmuch as these words are of marvellous force and
efficacy, we must a little stand upon them, and endeavour to
declare them, and not lightly pass them over. These words,
therefore, Christ took out of the fifth book of Moses, Deut.
viii. 3, where Moses speaketh thus unto the Israelites : The
Lord thy God ee he humbled thee, and suffered thee to hunger,
and fed thee with manna (which thou knewest not, neither did
thy fathers know), that he might make thee know that man
doth not live by bread only, but by every word that proceedeth
out of the mouth of the Lord doth man live." Which is as
much as if he had said, Whereas he suffered thee to hunger, and
yet thou didst not perish, thou mayest thereby easily know that
it is God which sustaineth thee by his word, even without
bread ; for if we did live and were nourished by bread alone, it
were necessary that we should be always filled with bread ; but
it is the word of God that nourisheth us, which he will have
preached, that we may know that he is our God, and that he
will show himself bountiful and gracious unto us. We are
taught, therefore, by this answer of Christ and testimony of
Moses, that he which believeth in the word of God shall un
doubtedly have experience of two things. First, that when
meat is wanting, and he is pinched with hunger, he is well sus
tained and strengthened by this word, that he die not, or perish
with hunger, as if he did abundantly enjoy meat ; this word of
God, which he obtaineth in heart, nourishing and strengthen
ing him without meat and drink ; and if he have but a little
meat, he shall perceive that little, although it were but even
one piece of bread, to feed and nourish him no less than if he
did enjoy princely fare ; for not by bread, but by the word of
God the body is nourished and preserved, like as by it the body
was made, as also all other things, like as by the word they

304 OF TEMPTATION.

were created, so also by it are they preserved. The other thing,
which we arc here taught that the believer shall have experience
of, is, that at the length he shall assuredly receive bread, from
whencesoever it come, yea, although it should rain down from
heaven, as manna did to the Israelites, in a place where no
other bread could be gotten.

Let a Christian quietly promise to himself and look for these
two things, his hope cannot be frustrate, either he shall have in
hunger somewhat to eat from whencesoever it be given him, or
his hunger shall be made so tolerable unto him, that he shall be
no less fed than if he were fed with bread, the power of the
word of God nourishing and sustaining him. Those things that
I have said of bread, that is, of meat, are also to be understood
of drink, apparel, house1, and all things necessary unto this
life. Jt may be indeed that a godly man do need apparel, or
an house, <Scc., but at length he shall have them ; the leaves
falling from the trees shall sooner be turned into coats and
cloaks, than we can be left naked, or surely those garments
which we have shall not wax old, which the Israelites tried,
whose clothes and shoes in the desert were not torn, as also a
most wide wilderness was unto them instead of houses, places
impassable passable, unwatcry watery, finally, the stony rocks
fountains of water; for the word of God standeth sure and un-
inovcable : the Lord he carcth for you ; and Paul saith, " God,
who giveth us richly all things to enjoy," 1 Pet. v. 7> 1 Tim.
vi. 17- Also Christ saith, Matt. vi. 33, " Seek ye first the
kingdom of God, and his righteousness, and all these things
shall be added unto you. Take therefore no thought for the
morrow." Such words and promises of God must needs remain
true for ever, and therefore no good thing can be wanting to
them that believe ; this even daily experience may teach us.
We see commonly poor folks and their children to he better
liking than many rich folks and their children, for that the use
of their small sustenance is by the blessing of God increased,
and cloth much more feed and nourish them, than all that most
abundant sustenance doth feed and nourish the rich. Now,
whereas the wicked do sometime suffer need in the time of fa
mine, some do even die through hunger, that is, the special
vengeance of God, as is also the pestilence, war, and such like ;
otherwise it plainly appeareth, that not meat, but God doth feed
and sustain us.

Howbeit, whereas God feedeth the world with bread, and not

OF TEMPTATION. 305

with his word alone without bread, he therefore doth it, that he
may so hide his work, and exercise our faith ; so he commandeth
the Israelites, that they should prepare themselves to battle,
and yet he would not have the victory to be gotten by their
sword and labour ; but he himself would by means of their
sword and labour overcome and vanquish the enemies. Here
also it might be said, that the soldier doth slay and overcome
the enemies, not by his sword alone, but by the word which
proceedeth out of the mouth of God ; whereupon David saith,
Psalm xliv. 6, " I will not trust in my bow, neither shall my
sword save me." And again, ee Hedelighteth not in the strength
of the horse : He taketh not pleasure in the legs of a man,"
&c., Psalm cxlvii. 10. Nevertheless God useth men, swords,
horses, and bows, howbeit not by the power and strength of
them, but by them as by certain means and instruments he him
self fighteth and overcometh ; this he hath sufficiently declared
oftentimes, when he hath overthrown the enemies and delivered
his people, which surely he daily doth, when the case so re-
quireth. After the same sort God useth bread also, by it,
forasmuch as it is made for that use, he feedeth us, howbeit
when it is wanting, he nevertheless feedeth them that be his,
even by his word, without bread, as he doth at other times by
bread, so that bread doth as it were work under God, as the
apostles and preachers of the word in spiritual and evangelical
meat serve under him, as it is mentioned, 1 Cor. iii., for as
God useth their ministry to teach men, he himself by his Spirit
speaking in their hearts through it, and doing all things alone,
which he both is able to do, and oftentimes wont to do, without
the ministry of the preachers of his word, although he will not
in the mean season have the ministry of his word to be despised,
and so himself tempted ; so to the nourishing of our outward
man, he outwardly useth bread, although he doth make by his
word inwardly, that we be nourished and strengthened, which
he can as well do, as he is wont to do when bread is away, that
all our nourishment may be attributed to the word and not to
bread, which he useth as an instrument, but yet of no necessity.
That I may speak briefly, all creatures do as it were serve under
him, and are his instruments, without which notwithstanding
he is able, and oftentimes wont to work ; by this means pro
viding, that we may depend on his word alone, neither trusting
more unto him, when we have bread and other things which
our life useth, neither less when we want them, but may use

x

306 OF TEMPTATION.

them with giving of thanks when he bestoweth them upon us ;
when otherwise, we may patiently he without them, heing cer
tain, nevertheless, that we shall live and be nourished in both
times, both when we have them, and when we have them not.
And by this faith that vain and ungodly care of the belly, greedy
desire of tilings, and carefulness of life are overcome.

" Then the devil taketh him up into the holy city," &c. This
temptation is quite contrary to the former ; he assaileth us with
such temptation also, whereby he goeth about to move us to
tempt God, even as he willeth Christ to cast himself down from
a pinnacle of the temple, and so tempt God, when there were
ladders, by which he might dex-eml ; and that this temptation
provoketh to tempt God, it is manifest even by the answer of
Christ, who answereth Satan in this manner: u It is written
again, Thou shalt not tempt the Lord thy God." Hereby he
signifieth, that the devil would provoke him to tempt God.
Now this temptation doth not amiss follow the former : for
when the devil perceivcth the heart, that in poverty and neces
sity it trusteth in God. he by and by maketh an end of templing
by care of the belly and desire of things, as being weaker than
that by it he may overthrow one so strong in faith.

He thinketh therefore with himself, If he profess himself to
be of so religious and assured a mind, I will on this side also
give occasion to sin ; and so he setteth upon him on the right
side, affirming that that is to be believed which the Lord hath
neither spoken, nor commanded to be believed, as is this : If he
should bring thee to such madness, that when thou hast bread
at home given thce of God, as he of his goodness giveth unto us
every day, thou wouldest not use it, but wonkiest procure to
thyself necessity and hunger, saying, I must trust in God, I will
not feed on this earthly bread, I will tarry till God give me
other from heaven. This were to tempt God ; for he doth not
command thee to believe, that that thing shall come unto thcc
whereof thou hast need, if it be already come of his liberality ;
for why shouldest thou believe that he will give that which thou
hast already of his gift ? Thou seest therefore that the devil
doth here object a certain necessity and need unto Christ, where
there is none ; for there was a sufficient mean to descend from
the pinnacle of the temple, neither was it reason to attempt
this new, unaccustomed, and unnecessary mean whereunto Satan
persuaded. Moreover, allegorically, we may by this doing of
Satan perceive his craft and subtilty. « The devil taketh him/'

OF TEMPTATION. 307

saith the Evangelist, " up into the holy city, and setteth him
on a pinnacle of the temple/' By this temptation he reple-
nisheth men with cogitations that seem most holy, that they
may think themselves most plentifully endued with faith, and to
stand in a very holy place, whenas notwithstanding they are
set, not in the temple, but on the temple, that is, not in the
sincerity of faith, but in a vain outward show of faith ; never
theless he is in the mean season in the holy city, because that
this kind of men is wont to be nowhere but among Christians,
where the word of the Lord and the preaching of faith is daily
heard, who also like unto Satan have sentences of scripture in
readiness, as concerning the words, although they always per
vert and wrest them to their own error and false imaginations ;
so Satan recited here unto Christ, out of the 91st Psalm, that
God doth command his angels concerning his children, that
they keep them, lifting them up with their hands. But the de
ceiver concealed that which is added, that is, in their ways.
For thus hath the Psalm xci. 11, " For he shall give his angels
charge over thee, to keep thee in all thy ways/' So that the
custody of angels is not by the commandment promised unto
us, unless we walk in our ways which he hath prescribed us.
If we walk in them, we shall assuredly be kept of angels ; how-
beit the devil saith nothing of the ways of the Lord, but pro-
miseth, by corrupting the saying of the Psalm, that it is com
manded to the angels, to keep us in what ways soever, whereof
the Lord hath commanded nothing. And this is Satan's se
ducing, and persuasion to tempt God. But this temptation
doth not easily happen in these outward things, as are bread,
apparel, houses, &c.

Thou mayest find indeed some rash heads, which for no cause
do put their life, goods, and good name in great danger, as they
do which go on warfare of their own accord, which leap rashly
into most deep waters, or go voluntarily into other no small
dangers. Of whom Jesus^ the son of Syrach, saith, " He that
loveth danger, shall perish therein," Eccles. iii. 26, whereof
the Germans have a proverb, e< Self do, self have," what every
one followethj that he cometh unto. So it is almost usual that
none are oftener drowned, than they that are most exercised in
swimming, and none fall more perilously than they which use
to attempt high matters. But he shall be hardly found, which
having a false and overmuch confidence in God, attempteth any
sucli thing, or useth not the things present, as bread, apparel,

X 2

308 OF TEMPTATION.

house, and such like, looking with peril, while God provide
otherwise for him hy miracle. We read of a certain hermit,
who because he hud vowed to take bread of no man, brought
himself into peril by hunger, and so perished, and undoubtedly
went straight to hell, because of that false faith and tempting
of Cod, which he learned no other where but of the devil, so
that his madness was altogether like that whcreunto Satan here
persuadeth Christ, viz., that he should cast himself down from
a pinnacle of the temple ; howbeit thou shalt find very few
which do follow this hermit, and do defer to enjoy temporal
things present for that they hope that Cod will give them other
from heaven.

But in spiritual things which concern the nourishment, not
of the body, but of the soul, this temptation is wont to be both
mighty and often ; in these Cod hath appointed a certain man
ner whereby the soul may be fed, nourished, and strengthened,
both most commodiously and also most blessedly, so that no
good thing at all can be wanting unto it. This nourishment, this
strength, this salvation, is Christ our Saviour, in whom the
Father hath most abundantly offered and given all good things.
But there are very few which desire him, the most part seek
some other way, whereby their souls may live and obtain salva
tion. Such are all they which seek salvation by their works.
These are they whom Satan, having set on a pinnacle of the
temple, biddeth them cast themselves down, and they obey him ;
they descend, whereas it is no way, that is, they believe and
trust in Cod, yet so, as they trust also in their own works, in
which is no place at all for faith, and trust no way or path unto
Cod, wherefore throwing themselves down headlong, they
break their neck, falling into utter desperation. Now Satan
persuadeth miserable men unto this madness, as also he per
suaded Christ to cast himself down from a pinnacle of the
temple, by places of scripture perverted and misapplied, wherein
works are commanded, whereby he maketh them believe that
the angels shall keep them, that is, that they shall be approved
of Cod, whenas indeed they can by nothing so offend him, as
by that mad trust and confidence in works ; for they acknow
ledge not that the scripture doth nowhere require works with
out faith, or that it doth everywhere require a sound and lively
faith from which works proceed. We have at large declared
who are such, namely, incredulous hypocrites, which are given
to works without faith, which falsely boust of the name of Chris-

OF TEMPTATION, 309

tians, challenging to themselves to be chief in the flock of
Christ ; for this temptation must be in the holy city. Now
these two temptations,, and the causes of them, do greatly dif
fer. In the former cause why men do not believe, is need and
hunger, for they are thereby moved to distrust God, and de
spair of his goodness. In the latter the cause why they do not
believe, is overmuch abundance, for that miserable men are
full of most plentiful and abundant treasure, so that they loathe
it, coveting to have some other special thing, whereby they may
procure the salvation of their souls. So our case standeth ill
in both respects : if we have nothing we despair, and distrust
God ; if we have plenty of things we loathe them, and require
other, being then also void of faith. Concerning the first, we
fly and hate scarcity and seek plenty ; concerning the latter, we
seek scarcity and fly plenty. Howsoever God dealeth with us
we are not content; our incredulity is a bottomless pit of ma
lice and ungodliness.

" Again, the devil taketh him up into an exceeding high
mountain/' Here he tempteth with vain glory and power of
the world, as by the words of the devil doth plainly appear,
who showing Christ the kingdoms of the world, offered them
to him, if he would worship him. By this temptation they
are overcome which revolt from faith, that they may enjoy
glory and power here, or at least do so temper their faith that
they lose not these things : in the number of these are all he
retics and troublers of the church, which do therefore either
live, or oppugn the sincerity of faith, that being exempted out
of the common number they may be extolled on high. So we
may place this temptation on the right hand, as the first assail-
eth us on the left ; for as the first temptation is of adversity,
whereby we are moved to indignation, impatience, and diffi
dence, so this third temptation is of prosperity, whereby we
are provoked to delights, glory, pleasures, and whatsoever is
excellent and delectable in the world. The second temptation
is altogether spiritual, whereby Satan, by deceit, and marvellous
and secret subtllty, goeth about to withdraw man from faith 5
for whom he cannot overcome with poverty, scarcity, necessity,
and misery, them he tempteth with riches, favour, glory, de
lights, power, &c., and so he assaileth us on either side, yea,
when he prevaileth by neither way, he goeth about, as Peter
saith, and attempteth all means, that whom he can overcome
neither by adversity, that is, by the first temptation, nor by

310 OF TEMPTATION.

prosperity, that is, by the third temptation, lie may overcome
cither by error, blindness, or false understanding of the scrip
tures, that is, by the second temptation, which is spiritual, and
therefore most hurtful ; by which, if he prevail against any, they
are also overcome both on the left side and on the right ; for
whether they suffer such poverty, or enjoy plenty of things, whe
ther they contend, or yield unto all things, both is nothing while
they are in error, either in patience in adversity, or constancy in
prosperity, can be of no importance.

For in both even heretics oftentime do notably excel, and it
is a practice of the devil oftentimes to feign himself overcome in
the first and third temptation, that he may reign victor by the se
cond; he can be content, that they that be his, do oftentimes suffer
poverty patiently, and do also contemn the world, although they
do neither of them with a simple heart and sincere faith. Every
one, therefore, of these three temptations is grievous and very
hard, but the middle one is most perilous of all, for it absaileth
the doctrine of faith, and is spiritual and wont to deceive in
spiritual things. The other two also do assail faith, howbeit in
these outward things, as adversity and prosperity, although they
do also urge us very sore ; for it cannot be a little grievous to
suffer poverty, to want bread, and such other things necessary :
again, it is no less grievous to neglect, and wholly to deny,
favour, glory, riches, friends, companions, and other commodities
which we have ; but an entire and sound faith in the word of
God can perform both notably, and if it be a strong faith, they
seem very easy and delectable unto it. \Vc cannot certainly
know the order of these temptations which happened to Christ,
for that the evangelists have not described them after one order ;
for Luke hath set that last, which Matthew hath set in the
midst, and that which Matthew hath set last, Luke hath placed
in the midst. But they do not so much consist in the order ;
notwithstanding, when any will teach the people concerning
these temptations, it were better to follow the order of Luke ;
for he may fitly say, and thus rehearse, that Satan doth first tempt
us with poverty and adversity, whereby if he prevail not, then he
tempteth us with prosperity and glory, which if he do in vain,
then he assaileth us with all his might, and tempteth us with
error, lies, delusion, and other spiritual subtilties j yet neither
is this order always observed of Satan ; but he tempteth Chris
tians sometime with the first, sometime with the third tempta
tion^ as he hath and seeth occasion. Matthew was not careful

OF TEMPTATION. 31J

to rehearse them in that order, which they have almost hy their
own nature, and which may be commodious for him that shall
teach of them. Yea, it may be that they happened not unto
Christ by any certain order, but that he was assailed of Satan
one day with this, another day with that, during the space of
those forty days,, as Satan thought it most convenient and meet
for his purpose.

" And behold angels came and ministered unto him." This I
think was done corporally, that they having taken bodies ap
peared and ministered unto him meat and drink, as his servitors
at the table, and ministers of all other things necessary for his
life. Yea, and I think that the devil also appeared unto him in
corporal form, perhaps as an angel; for in that he took Christ,
and set him on a pinnacle of the temple; also whereas in a mo
ment he showed him all the kingdoms of the world, he suffi
ciently declared that he was more than man, and such a one
surely he showed himself openly, when he offered that he would
give unto him those kingdoms, and required that he would wor
ship him ; and undoubtedly he did not appear like a devil when
he did these things, for he loveth to appear after a fair sort,
especially when he will lie and deceive; for then he transformeth
himself into an angel of light,, as Paul witnesseth. Now this is
written chiefly for our consolation, that we may not doubt that
many angels shall minister unto us, when one devil tempteth
us, if we fight valiantly ; for if we stand fast in faith, God will
not suffer us to be troubled and pinched with poverty more than
is meet ; that he will sooner send his angels to minister unto us,
to be our butlers, our cooks, and to help us in all our necessities;
neither are these things written for Christ's cause, whom they
cannot profit, but they are Avritten for us, that we may learn to
believe that, if the angels ministered unto him, they shall, also,
when the case so requireth, minister unto us, his brethren and
members. The Lord give us faith to believe this.

312 OF LEADING A GODLY LITE.

SERMON XIV.
CONCERNING THE LEADING A GODLY LIFE.

EFHES. v. 1 — 9. Be ye therefore followers of God, as dear
children ; and walk in love, as Christ also hath loved us, and
hath given himself for ?/.s, an offering and a sacrifice to God
for a sweet-smelling sai'ttur, $c.

Tins text is exhortary, wherein Paul, according to his manner,
and accustomed care for the brethren, exhorteth Christians not
to leave or slack the study and care of godliness, and give them
selves to slothfulness, but to declare by their works the word
that they have learned of him, that is, to show it forth by the
fruits of faii.li, and make it plausible and honourable, to the
edifving of the heathen, lest that by the vices of them which
profess the doctrine of the gospel, they take occcasion to hate
that doctrine, and so be olVended by them, whom it did behove
to win unto Christ. " Be ye therefore followers of God, as dear
children." First, therefore, he exhorteth us, forasmuch as we are
by Christ made the sons of God, to imitate such a Father, as
dear children ; marvellous gently and alluringly he speaketh
unto us, calling us dear children, that by the love of God our
Father toward us, he may provoke us to love him again, and
them whom he commandeth us to love, even as he hath loved
us first ; but ho\v hath he loved us ? Surely not after that com
mon sort alone, whereby in this life he nourisheth and sustaineth
iis being unworthy, together with all the ungodly ; making his
sun to arise on the good and on the evil, and sending rain on
the just and unjust ; whereof Christ speaketh, Matt. v. 48, " Be
ye perfect as your Father is perfect." But he loveth us also
after another special manner, in that he hath given his Son for
us, John iii. 16. For he hath abundantly bestowed upon us all
temporal, and also eternal good things, yea, his own self, and
hath, as it were, poured himself, with all that he is, hath, and can,
into us who were sinners, unworthy enemies, and servants of
Satan, so that he could not do and give unto us more and greater
things. Now he whom this divine fire of love, which filleth
heaven and earth, and yet is not comprehended, doth not kindle
and inflame to love likewise his neighbour, whosoever he be,

OF LEADING A GODLY LIFE. 313

friend or enemy, he, I say, will neither by law, precepts, doctrine,
threatenings, and force, be ever moved to godliness and love.

Walk, saith the apostle, " in love/' whereby he signifieth,
that our life should be nothing else but mere love. Howbeit he
will not have us walk in the love of the world, which in love
seeketh those things which are his own, and loveth so long as
there is anything, whereby it looketh for profit and lucre. There
fore he saith, " As Christ also hath loved us," who neither
sought nor could look for any profit or advantage of us, and yet
he loved us so greatly, that he gave himself for us, and not
only his other good things which he giveth us daily, and he so
gave himself for us, that he might be an oblation and sacrifice,
to obtain the good will and favour of the Father toward us, and
to bring to pass, that we might now have God a merciful and
favourable father, being become his true children and heirs, &c.
So also it behoveth us to give and lend, not only to our friends,
but also to our enemies ; neither to count this sufficient, but to
be ready also even to die both for friends and foes, thinking
nothing else, but that we may serve and profit our neighbours
both in body and goods, as long as we shall be in the pilgrimage
of this life, seeing that we possess all things, being given unto
us by Christ. " And hath given himself for us, an offering and
a sacrifice to God for a sweet-smelling savour."" This manner
of speech Paul borrowed out of the Old Testament, wherein
those corporal sacrifices are written oftentimes to have yielded
to the Lord a sweet savour, that is, to have been acceptable unto
him 5 notwithstanding that was not because of the work and
sacrifice in itself, as the Jews falsely thought, and therefore were
very often reproved of the prophets, but for Christ's sake, who
was to come, the one and only sacrifice of a good savour, whom
all those sacrifices of the law did shadow forth and represent :
wherefore that which Paul here saith, is as much as if he had
said, All the sacrifices of the Old Testament have an end ; they
can now be of no price; Christ himself is the only sacrifice which
yieldeth unto God a sweet-smelling savour, that is, is pleasing
and acceptable unto him, whereby we are assured that we are
acceptable unto God, and do please him ; wherefore there is no
other sacrifice in the church which may be offered for us, beside
this only sacrifice^ which, being once offered, hath at once satis
fied for the sins of all the elect ; and although we, after the
example of this sacrifice, do offer our bodies to God, as Paul
teacheth, Rom. xii. 1, yet we offer them not either for ourselves

,314 OF LEADING A GODLY LIFE,

or for other, forasmuch us that is proper to Christ, the only
sacrifice whereby the salvation of all is obtained; wherefore
those things smell most stinkingly before God, whatsoever men
offer with this mind, as though they would satisfy for their own
sins, or for the sin of other; whereof we both have and will
elsewhere speak more.

" .But fornication, and all uncleanness, or covetousness, let it
not be once named amongst you." ]$y the name of uncleanness,
beside fornication, he understandeth all lust and lewd iilthiness,
which is committed out of matrimony, which for the filthiness of
them he doth not vouchsafe to rehearse by name, as Rom. i. he
speaketh very grossly of them ; although in matrimony also a
mean may be exceeded, and it is the duty of Christians so to
moderate the use of marriage, that they require and perform due
love and benevolence only for avoiding fornication, but we are
fallen so far, that they are most rare, which come together only
for procreation of children, and to avoid fornication, which surely
were best, and should very well become us.

Now the apostle saith, " Let it not be once named among
you," that is, bo so far from these evils, that they may not so
much as be spoken of; although it will never come to pass in
this exile, that none among Christians be weak, and do not often
times fall, yet true Christians will never wink at those things ;
they will reprove, amend, put away, cover, and cure whatsoever
such thing shall burst forth amongst them ; that the heathen may
not be offended and say, See what vices the Christians suffer
among themselves, how unclean and lewd a life do they lead,
thinking that all their whole iife is defiled with like vices as is
their own ; we must needs confess, that among Christians some
do oftentimes fall, which we must needs bear ; it is well if only
the better part liveth well, and winketh not at their sins, neither
teacheth them, but rather reproveth and amendeth them. So
Paul exhorteth, Gal. vi. 1, that they which are spiritual will
restore them that offend, with the spirit of meekness ; and he
sharply reproveth the Corinthians, for that they did lightly pass
over many sins, of certain persons. For sin being reprehended
and punished, is now counted as no sin, neither can the church
be blamed because of it : after the same sort heed must be taken,
that covetousness be not named among Christians, that is, that
they become not infamous by the name thereof, which they shall
bring to pass, if wrhen it chanceth that covetous men be amongst
them, or one useth deceit towrard another in their business and

OF LEADING A GODLY LIFE. 315

affairs, or some contend in judgment for those outward things,,
if, I say,, they do not wink hereat, but do reprove and correct
such, that the sincerity of the doctrine of the gospel may obtain
due estimation among the people, and there may be no cause
openly to dispraise our ministry, 2 Cor. vi. These things have I
spoken because of them, who as soon as they see that all things
do not resemble and show forth a holiness among Christians,
and that some do stumble and fall, do think that there is no
Christian left, that the gospel is to no purpose, and that all
things are taught and -done in vain ; as though the life of Chris
tians were now without fight, victory, and due triumph over sin
being obtained, whenas rather it is a warfare and a continual
fight ; whereas therefore they do now fight and are in the camp,
it is no marvel if some fly away, and some be wounded, if some
fall, yea, and be even slain outright; war is not made without
peril and hurt, if it be earnest war.

" As becometh saints." This he addeth to his exhortation, as
a reason and cause showing why it lieth upon Christians to take
heed that they be not defamed by these names 3 for they are
saints, now it becometh such to be chaste, bountiful, and ready
to give, to teach and do the same ; thou seest here, that Paul
calleth Christian saints, while they remain yet in this life, and are
pressed with flesh and blood, from which nothing cometh but
sin, which he doth undoubtedly not for their good works, but
because of the sanctifying blood of Christ, as he witnesseth,
1 Cor. vi. 11, " But ye are washed, but ye are sanctified, but ye
are justified in the name of the Lord Jesus, and by the spirit of
our God." Forasmuch therefore as we are saints, it is meet
that we should show the same in our works, and although we
be as yet weak, nevertheless we must daily endeavour to live
purely? and far from covetousness, to the praise and glory of
God, and edifying of our neighbours, even the heathen. " Neither
filthiness." All unchaste and obscene words, uncleanness, and
lewd matters, he calleth filthiness, of which words abundance is
wont to be poured forth in inns and victualling houses, in the
time of eating, drinking, and playing. These the Grecians used
very freely and accustomably more than others, as their own
poets and other writers do sufficiently witness ; but he especially
reproveth here those lewd and wanton words, which are spoken
openly without shame, which stir up wicked and unchaste
thoughts, and are cause of many offences, especially being
spoken among youth, according to that saying, " Evil commu-

316 OF LEADING A GODLY LIFE.

nications corrupt good manners," 1 Cor. xv. 33, as the apostle
writeth to the Corinthians ; and if any Christians should be so
careless of their tongue, that such words should come from
them, such must he chastised of the church, and if they do not
amend, they must not he suffered, lest because of them the whole
church he ill reported of, as though these things were either
taught among Christians or suffered to he unpunished, as it is
wont to be among the heathens.

"Nor foolish talking." Fables and other trifling speeches
and jests, are called foolish talking, which the Grecians also were
wont to use more than other nations, being very witty to invent
such vain speeches. Of this sort arc those tales which our
women and maidens are wont to tell, spinning at the distatY, also
the terms and verses of jugglers and such like fellows, and many
common songs, which are partly even filthy, and partly contain
other trilling and vain things; but especially it is unseemly and
inconvenient for Christians to use such foolish and trifling talk,
when they come together to hear the word of God, or to read
and search the scriptures, and yet notwithstanding almost even
such folly happeneth among them, when many come together;
for although they begin with serious matters, nevertheless they
are marvellously easy brought unto trifles, from earnest and holy
matters, to ridiculous and vain speeches, wherewith both the
time is spent in vain, and better things are neglected ; so have
they been wont certain years hitherto, at every least of Easter in
the time of preaching to tell some ridiculous tale to stir up the
people from sleep ; they did not unlike at the feast of the nativity
of Christ, using songs or carols, wherein they said they made
discourses of the birth and infancy of Jesus, howbeit ridiculous
metre and words, moving rather laughter than devotion, as they
called it : also they sang many feigned fables of the wise men,
whom they made three kings ; of the passion of the Lord, of the
punishment of Dorothea, and many others, all which were nothing
but foolish talking and vain inventions, altogether unworthy of
Christians. To the number of these I might well add those his
tories of saints, which they call the legends, and that flood of
lies, of miracles and pilgrimages to images, and monuments of
saints, masses, and worshipping of saints, indulgences, and innu
merable others, not so much foolish as ungodly inventions, which
in the assemblies of the church were wont to be chiefly extolled
in the pidpit, which were so contrary to godliness, that they
deserve much rather to be called the wicked inventions of Satan,

OF LEADING A GODLY LIFE. 31?

than foolish imaginations of men ; for they did not, as ridiculous
lies are wont to do, corrupt good manners only, of which Paul
speaketh especially here, but they did wholly overthrow faith,
and put out of place the word of God, so that they did not only
not beseem saints, but did plainly abolish all saints. Those
former therefore were fables and tales of men, which are not
believed, neither esteemed any thing of, but rather laughed at,
although in the mean time they corrupt good manners, withdraw
Christians from serious matters, and make them slack and
slothful : but these latter are devilish fables, which are believed
for a truth,, and counted for serious, yea, and heavenly matters,
whenas, notwithstanding, they be nothing else but feigned
devices of Satan, whereby he with his angels deludeth and
mocketh us.

" Nor jesting." Hereby he understandeth all pleasant speeches,
which they whom they call jesters are wont to use, to make men
men1}', which by pleasant discourses, and merry terms do move
laughter and stir up men's minds to mirth and cheerfulness,
which is wont to be usual in civil banquets, and when civil com
panions meet together. This jesting the heathens counted for a
virtue, especially Aristotle ; but Paul among Christians giveth
it place among vices ; for Christians have other speeches,
whereby they may recreate and cheer themselves in Christ, which
also do bring some profit with them, although it easily happeneth
that many Christians do offend oftentimes herein ; but they that
are true Christians do never praise it, neither do suffer that any
should give himself to this jesting, and study to excel therein,
but they reprove and prohibit him, especially in the church, in
the time of preaching and teaching; for Christ hath witnessed,,
that we shall in the last day give an account of every idle word j
it is meet indeed, that Christians be an elegant and amiable
people, but therewithal grave, that there may be seen in them a
severe gentleness, and a gentle severity, as the life of Christ is
described unto us in the gospel.

" Which are not convenient, but rather giving of thanks."
This comprehendeth all idle words which want a proper name ;
now I call those idle words which make neither to the edifying
of faith, nor to the use of our temporal life ; for there be things
enough both profitable and pleasant, which when it pleaseth us
to speak, we talk of in the short time of this life, as of Christ, of
love, and other things either necessary or profitable : whereof
Paul admonisheth, when he saith, " But rather giving of thanks ;"

318 OF LEADING A GODLY LIFE.

for our daily speech ought to be the praise of God, and giving
of thanks to him, as well privately, as publicly in sermons, for
such infinite good things as he hath given unto us in Christ, even
unspeakable; but such is the manner of our reason and nature,
thai necessary and profitable things are neglected, and foolish
and frivolous things are chiefly regarded. Now mark here, if
Paul doth not suller in Christian's speeches that be only pleasant
and tending to mirth, what thinkest thoti would he say of that
pestilent backbiting and slandering, which reignetb now in all
companies of men ! Yea, what would he say of them which
openly in sermons do as it were bite and rend one another with
reproachful words, and maliciously accuse and speak evil of one
another ? " For this ye know, that no whoremonger, nor unclean
person, nor covetous man, who is an idolater, hath any inherit
ance in the kingdom of Christ and of dod." In these words
he doth very plainly pronounce against them which are infected
with such vices, that they are heathens under the name of Chris
tians, how many soever do not bring forth the fruits of faith ;
this is a brief and certain sentence : lie that is a fornicator hath
denied the faith, an unclean person hath denied the faith, a
covetous person hath denied the faith, all such are apostates,
perjured and traitorous toward (iod, as Paul writcth also unto
Timothy of him that neglccteth them that be of his family.
"But if any," saith he, "provide not for his own, and specially
for those of his own house, he hath denied the faith, and is woi>e
than an infidel," 1 Tim. v. 8. How could he more severely and
terribly affright us from vices ? For he saith, " For this ye
know," as if he said, Do not so much as doubt, count it not a
play, neither let it be sport unto you, neither comfort yourselves
with vain hope of a Christian name, and for that ye are counted
Christians, these things shall profit you no more than it profited
the Jews, that they were the children of Abraham, and disciples
of Moses, that was spoken to all which Christ saith, Matt. vii.
21, ic Not every one that saith unto me, Lord, Lord, shall enter
into the kingdom of heaven ; but he that doeth the will of my
Father which is in heaven." There is need of doing, and our
faith must be proved by works ; whom therefore that great force
of heavenly fire shall not inflame unto godliness, that is, the
admonition of the incomparable love of God toward us, which he
set in the first place, him let these horrible threatenings of hell-
fire move, viz., whereas he witnesseth, that as many as will not
follow God, and walk in love, and show forth their faith by their

OF LEADING A GODLY LIFE. 319

works, are neither the sons of God, nor heirs of his kingdom,
whereupon it followeth, that they are undoubtedly heirs with
Satan of hell-fire.

Whom therefore these two so mighty motives shall not stir
up to the fear of God and godliness, with all diligence to the
duty of a Christian, he is plainly a block and a stone, having a
heart harder than the anvil, as Job saith. Paul particularly re-
proveth a covetous person, and pronounceth him an idolater or
worshipper of images, whereby surely he declareth how greatly
he is displeased with them that are infected with this vice ; and
in his third chapter of his epistle to the Colossians, he saith also
the same thing of him ; the Cause hereof I think to be this :
other sinners use only that thing, wherein they offend, and
make it serve their lust and desire ; so the fornicator and un
clean person use their body to pleasure ; the proud person
nscth riches, learning, the favour of men, and such like, unto
glory ; only this miserable idolater is a slave to his money and
riches, and his sin is, that he spareth his money and goods,
keepeth and hoardeth them up, dareth not apply them neither
to his own use, nor to the use of others, but doth plainly serve
and worship them as his god, and so much esteemeth them that
he would sooner lose and suffer to perish the kingdom of God,
than he would spend his money, or give the value of a rush
toward the maintaining either of a preacher, or an instructor of
youth, whereby the word of God and his kingdom might be
furthered. Forasmuch as all the trust and hope of such a man
is reposed in money, and not in God alone, who giveth him
abundantly whereby to live, money is worthily called his god,
and he himself said to be an idolater, and hath no inheritance
in the kingdom of heaven. What can be invented more filthy
and pestilent than this disease ? Woe unto thee, incredulity,
how abominable and hurtful an evil art thou !

" Let no man deceive you with vain words." These are the
vain words of them which extenuate and make light of fornica
tion and such like sins, as though they were not greatly evil, or
did so much offend God. There were not wanting philosophers
and poets among the heathen, which counted all lewdness,
beside adultery only, lawful, as a thing natural, as is to use meat
and drink ; so saith Terence, " It is not a wickedness, believe
me,, for a young man to follow harlots," &c. But this is to be
ignorant of God, and to live according to the evil of concu
piscence, as the Gentiles were wont to do. Moreover such

320 OF LEADING A GODLY LIFE.

vain words arc those, which although they have some likelihood
of truth, yet indeed are trifling, and shall not excuse any ; so
covetousness doth not want a cloak and pretence for itself, for
him that seeketh his own with the disadvantage of others, they
call a good husband, industrious, one that looketh to his busi
ness, although in the mean while the poor perish with hunger,
or are otherwise afflicted above their strength. Wherefore
such speeches are prophane and heathenish, by which love is
extinguished, and they which give ear to them and believe them
are deluded with a vain hope : " For because of these things
cometh the wrath of God upon the children of disobedience."
This is another light which we ought to follow, leaving the
obscure light of reason, which doth not greatly condemn forni
cation, uncleanness, covetous-ness, &c. This our light witness-
cth, that for such things the wrath of God cometh upon unbe
lievers, whom he culletli the children of disobedience, and there
fore cannot abide to believe the word of God, and to give them
selves to the obedience of faith. 'This Paul declareth, J Cor. x.
by many examples, where he saith that a great part of the
people was slain for fornication ; of which deed is spoken iilso,
Numb, xxv., and for violence also, covetousness, and unclean-
ni-ss, the whole world was destroyed by the Hood. Wherefore
a sufficient sharp, yea, aiul a certain vengeance abideth them
that arc infected with these wickednesses ; now he calleth them
the children of disobedience, that is, of incredulity, which is as
much as if he had said, Of them that have revolted from the
faith; and have renounced Christ.

Hereby we see and learn, that he that doth not approve his
faith by works, is no better than a heathen, yea, worse, inas
much as he hath renounced Christ, and denied the faith once
received ; for this cause the vengeance and wrath of God shall
come upon them that are such, as we Germans do now try,
unto whom God sendeth abundantly the pestilence, famine, and
cruel war. Let men take heed they give no ear to those de
ceivers, which with vain words promise that those sins shall
escape unpunished. Let those slack and slothful Christians
beware, who although they be not blind heathen, but know
well that uncleanness and covetousness are sins, and think or
teach no otherwise, do nevertheless live wickedly, resting upon
faith, whereby they hope that they shall obtain salvation with
out works, forasmuch as works do not save ; yea, although they
very well know, that faith without works is a feigned faith, and

OF LEADING A GODLY LIFE. 321

that worthy fruits and good works must needs follow, where a
true and sound faith is, yet notwithstanding they live securely
in their sins, presuming of the grace and mercy of God, nothing
fearing God and his judgments, when notwithstanding it is
certain, that God doth require the mortification of the old Adam,
and good fruit of good trees. Although perhaps Paul speaketh
not here properly of these, but of them which think and in vain
words teach, that fornication, covetousness, and such like, are
not sins, as the blind heathen did, and many do at this day under
the name of Christians ; yet it is not to be feared, seeing they
live no better than the heathen do, and be themselves forni-
cators and covetous persons, that they shall feel the like ven
geance of God with them, yea, so much more grievous ven
geance, as they do know more certainly that those are sins,
according to that saying, Rom. ii. 3, " Thinkest thou this, O
man, that judgest them which do such things, and dost the
same, that thou shalt escape the judgment of God ? Or de-
spisest thou the riches of his goodness, and forbearance, and
long-suffering, not knowing that the goodness of God leadeth
thee to repentance ? But after thy hardness and impenitent
heart, treasurest up unto thyself wrath against the day of wrath,
and revelation of the righteous judgment of God," &c. ; Eph. v. 7>
" Be not ye therefore partakers with them ; for ye were some
times darkness, but now are ye light in the Lord : walk as
children of light." So Peter also saith, 1 Pet. iv. 3, " The
time past of our life may suffice us to have wrought the will of
the Gentiles, when we walked in lasciviousness," &c., but from
henceforth should have nothing common with them, but spend
the rest of our life in the service and worship of God.

When we were Gentiles, we knew not that these were sins,
we were so blinded through incredulity and ignorance of God ;
but after that we were made light in the Lord, that is, lighted
by Christ, we do not only well understand what God is, and
what he requireth of us, what sin is and iniquity, but are also
able now to be in stead of light unto others, and to teach them
those things which we have learned. Such Paul said the
Philippians were, chap. ii. 15, ee In the midst of a crooked and
perverse nation, among whom ye shine as lights in the world."
So before we were not only dark, but darkness itself, inasmuch
as we were not only ignorant and erred, but did also bring
others into the same darkness, both by words and deeds. Let
us be thankful therefore to him, which hath called us out of

Y

322 OF LEADING A GODLY LIFE.

this darkness into his marvellous light, walking as the children
of light, which Peter also admonisheth us to do, " For the fruit
of the Spirit is in all goodness, and righteousness, and truth."
Forasmuch as he hath here spoken of light, it had heen more
agreeable to have added, " for the fruit of light," as the Latin
editions have, than " of the Spirit," as it is read in the Greek.
Who knoweth whether the Greek copies were here changed
upon this occasion, for that Paul in the Epistle to the Galatians
treateth of the fruits of the Spirit ? But this skilleth little ; of the
Spirit and of light, are all one in this place. Goodness there
fore is a fruit either of the Spirit or of light, contrary to cove-
tousness, whereby a Christian man is good, that is, profitable
and beneficial to others, ready to gratify and do well to his
neighbours. Righteousness, being a fruit of the Spirit, is con
trary to covetousness ; for it maketh that no man doth take
away from another that which is his, either by violence, either
by craft or guile, but that he endeavour rather to give unto
every man that which is his own. Truth is a fruit of the Spirit,
contrary to hypocrisy and lying, which requireth that a Chris
tian be true and uncomipt, not only in words, but also in his
whole life, that he do not glory in the name of a Christian,
without works, that he be not called a Christian, and yet live
after the manner of a heathen, in fornication, uncleanness,
covetousness, and other vices, &c.

SERMON XXV.

GOD'S PROVIDENCE AND CARE FOR HIS CHILDREN.

Luke v. 1 — 11. And it came to ^;ass, that as the people
pressed upon him to hear the word of God, he stood by the
lake of GennesaretJi, fyc.

To them that believe, this text is most easy to be understood,
which setteth forth two things unto us, namely, faith and tem
poral good things. First, it declareth unto them that believe in
Christ, that they shall have sufficient wherewith to sustain
themselves even in this life; which Christ showeth by this,
when he giveth so many fishes to Peter and his companions, as
they durst not so much as desire. So that Christ is careful

GODJS PROVIDENCE AND CARE, ETC, 323

even how to feed the belly, if that cursed incredulity be not an
hinderance thereunto 5 for behold Peter,, and consider his heart
aright in your mind, then shall ye find, that he did not so much
as think that he should take so many fishes.

God therefore is present, and causes fishes to come into the
net, even more than they would have wished ; by which ex
ample we are admonished that they shall have sufficient of those
things that are necessary for the sustenance of this life, which
do believe, but they that do not believe can never be satisfied,
whereby they fall into all kinds of vices. Hereunto pertaineth
that which Paul saith, 1 Tim. vi. 6, " Godliness with content
ment is great gain. For we brought nothing into this world,
and it is certain we can carry nothing out. And having food
and raiment, let us be therewith content. But they that will
be rich, fall into temptation, and a snare, and into many foolish
and hurtful lusts, which drown men in destruction and perdition.
For the love of money is the root of all evil : which while some
coveted after, they have erred from the faith, and pierced them
selves through with many sorrows." This place of Paul plainly
declareth what followeth our unbelief, viz., that it travaileth to
get substance, and laboureth to be rich, and falleth into the
temptation and snares of the devil ; but we cannot see that,
forasmuch as it is spiritual. If we could as well see the hurt,
which it bringeth to spiritual things, as we can see the hurt
which it bringeth to corporal and outward things, then were it
an easy matter to preach unto us ; for we see plainly in out
ward things, how he that is given to the desire of money
scrapeth and gathereth together, doth injury to all men, that
he alone may gather together and heap up many things, where-
unto he may trust and say, Well, now have I goods enough.

Whereby we may gather how unkind and unmerciful a co
vetous man is ; for he doth good to no man, he showeth himself
gentle and kind to no man, he giveth nothing to any man, but
looketh unto his own lucre and advantage.

Now this is a cursed thing, that we cannot so much as trust
unto the Lord, that he will feed our belly, thinking always that
we shall perish with hunger, when notwitstanding we shall have
things necessary, and that which is sufficient for us, as Christ
saith, Matt. vi. 25, " I say unto you, Take no thought for your
life, what ye shall eat, or what ye shall drink ; nor yet for your
body what ye shall put on : Is not the life more than meat, and
the body than raiment ? Behold the fowls of the air : for they

y 2

324

sow not, neither do they reap, nor gather into barns ; yet your
heavenly Father feedeth them. Are ye not much better than
they ? Which of you by taking thought can add one cubit unto
his stature ? And why take ye thought for raiment ? Consider
the lilies of the field how they grow ; they toil not, neither do
they spin. And yet I say unto you, that even Solomon in all his
glory, was not arrayed like one of these. Wherefore if God so
clothe the grass of the field, which to-day is, and to-morrow is
cast into the oven, shall he not much more clothe you, O ye of
little faith ? Therefore take no thought, saying, What shall we
eat ? or what shall we drink ? or wherewithal shall we he clothed ?
(for after all these things do the Gentiles seek) for your heavenly
Father knoweth that ye have need of all these things. But seek
ye first the kingdom of God, and his righteousness, and all these
things shall he added unto you. Take therefore no thought for
the morrow : for the morrow shall take thought for the things of
itself: suflicient unto the day is the evil thereof." Ye see in
this place, how God hath a care for the fowls and flowers, and
doth adorn them after a most goodly sort ; how much more
will God give unto us those things that be necessary ? And yet
we cannot put our trust in him, so that the devil entangleth us
in his snares.

When one cometh so far, that he is not content with that he
hath, neither trusteth in God, then charity must needs suddenly
cease, so that he doth good to no man, but only provideth that
his own heap he increased. Hereupon came the spiritual state
of sacrificing priests and monks, that they might only help them-
selveSj feed their belly, avoid labour, enter into monasteries,
that thereof did arise a true proverb, (( Desperation maketh a
monk." Yea, not only a monk but sacrificing priests, bishops,
and popes ; for they trust not in God, that he is able to feed
them, but they study upon this only, that they may be delivered
from all misery and infirmity, which is altogether to live in in
credulity : they never trusted in God, that he is able to give
them nourishment and things necessary, if any of them should
marry a wife and remain without that state of Antichrist.

Here is an example set forth unto us, which provoketh and
allureth us to confidence, and first that we commit our belly to
God ; for he hath a care of us, even in temporal things ; which
sufficiently appeareth in Peter, whereas he took such a great
multitude of fishes, which ran by great companies into his nets,
whereby it plainly siguifieth that God will forsake no man, but

CARE FOR HIS CHILDREN. 325

that every one shall have enough, if that we shall only trust in
him, as the 37th Psalm affirmeth : " I have been young, and
now am old, yet have I not seen the righteous forsaken nor his
seed begging bread." Things necessary shall not be wanting
unto us, if faith be not wanting; for before we should want, the
very angels should come and minister unto us food, whereas
men are commonly oppressed with so great misery, only unbe
lief is the cause thereof. But although God be with us, not
withstanding he requireth yet of us work or labour, and hope,
if he at any time defer somewhat to help us. He commandeth
Peter here, that for the taking of fishes, he should cast forth his
nets, (< Launch out into the deep, saith he, and let down your
net for a draught," as if the Lord had said, do thou that which
belongeth to a fisher, cast thy net into the deep, and commit the
success unto me, leave the care unto me. God leaveth not the
care unto thee, but the work and labour ; howbeit we, after a
clean contrary method, study to commit the care to ourselves
and the labour to him. Whereby it cometh to pass, that every
one for himself applieth his mind earnestly to gain, and to gather
money unto himself, that he may not be enforced by any means
to take pains and labour.

But if thou wilt live a Christian life, leave unto thy God to
care how the fishes shall come into the nets, and go thou and
take upon thee the state wherein thou mayest labour. Howbeit
for the most part we wish such states of life, as in which there
is no need of labour, which is altogether a devilish thing. And
therefore have we been consecrated monks and sacrificing
priests, that we might live only like gentlemen, without labour.
And for the same cause parents have set their children to school,
that at last they might live merry days, and to serve God, as
they thought. Whereby it came to pass that they did not know
what a good life was ; forasmuch as God especially commendeth
that, and that indeed is acceptable unto him, which is gotten
with the sweat of the brow, as he commandeth Adam, Gen. iii.
19, " In the sweat of thy face shalt thou eat bread." And the
deeper thou art occupied in that law, in so much better case thy
things are, wherefore follow thy work, labour, and trust in God,
all carefulness being cast off.

Now some murmur, and say, If faith be preached, that we
must trust in God, and leave the care unto him, I might long
enough, say they, believe or trust before I should have where
withal to be fed and sustained, if I should not labour. Yea, it

326 GOD'S PROVIDENCE AND

is plain enough that thou must labour, forasmuch as labour is
commanded thee ; howbeit suffer God to care for thee, believe
thou and labour, then shall thou assuredly have those things that
be necessary for the sustaining of thy life. And this is another
thing, that we must hope notwithstanding, though God deferreth
for a time, therefore he suffereth them to labour all the night,
and to take nothing, and showeth himself to be such a one, as
will suffer them to perish with hunger, which might have come
into the mind of Peter, when he had fished so long and taken
nothing, so that he might have said, now God will suffer my
belly to perish with pining and famine. Howbeit he doth not
so, but goeili on still in his labour, he plieth his work and hopeth
that God at the last will give him fishes, although he deferreth
a time. God therefore is present, and giveth him so many
fishes in one day, as he could scarce take in the space of eight
days. \\ here fore those things are to be learned well of thee,
that thou labour and hope, although God deferreth his blessing
a little ; for although he deferreth a while, and suffereth thee to
labour sore, so that thou now think thy labour to be lost, yet
must thou not therefore despair, but repose thy hope in him,
trusting assuredly that he will at the last give thee prosperous
success ; for he will certainly come and give more than thou
didst need as he did here unto Peter. Wherefore if God de-
layeth with thee a little, think with thyself, he delayed also with
Peter, and yet afterward gave unto him abundantly. Commit
thyself therefore to his good will and pleasure, and leave not
off thy work, but hope still, and then shall not thy hope be
frustrated.

Thus much concerning the former part of the text, now let
us hear the latter. After therefore that they had taken fishes,
and tasted the fruit of faith, their faith is increased and aug
mented. \Ve therefore must go so far, that we may commit our
belly to God ; for he that cannot commit so much as his belly to
him, will never commit his soul unto him. Howrbeit that is only
a childish faith. Here we learn first to go by benches and
settles ; here we do feed on milk as yet; but we must likewise
learn by these to commit our soul also to God. The Evangelist
so meaneth, when he saith, " When Simon Peter saw it, he fell
down at Jesus' knees, saying, Depart from me, for I am a sinful
man, O Lord. For he was astonished, and all that were with
him, at the draught of the fishes which they had taken." Let
Peter be here a type or figure of them which believe eternal good

CARE FOR HIS CHILDREN. 327

things, and count him as one verily looking for and seeing the
good things to come. A sinful conscience is of that nature, that
it so behaveth itself, as Peter here did, whereas he flieth his
Saviour, and thinketh, Lord, I am more unworthy than that I
should be saved, and sit among thy saints and angels ; for that
good is most exceeding high. Here straight conscience is not
able to comprehend such great good things, but it thus thinketh :
If I were as Peter and Paul, I could easily believe ; which is
altogether a foolish and vain thing. For if thou wouldst place
thyself according to thine own holiness, thou shouldst build
upon the sand. Thou must not do so, but behave thyself like
unto Peter, for in that he esteemed himself vile, and judged him
self unworthy of so great grace, he rightly became worthy. And
therefore, whereas thou art a sinner, thou must trust in God,
and dilate and open wide thy conscience and heart, that grace
may enter in. After thou hast now known God, thou must re
ject none of his gifts, that is, whenas thou seest the great good
things, thou must not despair. It is good that we know our
selves, so much the better. But that grace is not to be refused
because of thy sins : For when thou shalt find thy conscience to
tremble so that it would drive away sins, then art thou most
fit to receive grace, then shalt thou find comfort in thy con
science, and say with Micah, " Who is a God like unto thee,
that pardoneth iniquity, and passeth by the transgression of the
remnant of his heritage ?" Micah vii. 18. Whosoever take not
away sins, they are no gods, but idols ; whereupon he saith
rightly, that none is like unto our God ; for other Gods will find
and not bring godliness, but the Almighty God doth not find it,
but bring it : wherefore thou must not forthwith despair, if thy
conscience trembleth and feeleth sin ; for the more defiled that
thou art, so much the sooner doth the Lord pour in his grace,
if so be that thou be repentant and thirstest after it.

A great part go so far that they say that they merit grace
whilst they dispose themselves thereunto, which is, as they in
terpret, whilst they do that which lieth in them, and also that
they do satisfy for their sins. But it is not so. The scripture
teacheth us, that it is God that taketh away sin, and casteth it
into the bottom of the sea. We shall not put away sins by our
works, neither shall we be j ustified of ourselves. God himself, and
none but he shall do the thing, of his mere grace, as Isaiah saith,
chap, xliii. 25, u I, even I am he that blotteth out thy trans
gressions for mine own sake, and will not remember thy sins/'

328 GOD'S PROVIDENCE AND

And so must thou believe, otherwise thou shalt never obtain a
joyful conscience. Wherefore, \vhenas Peter said, I am a sin
ner, he said right. It is true indeed, there were causes why he
might be afraid of himself, and humble himself, but he ought
not to refuse God, but most willingly receive him. Wherefore
when thou shalt feel thy sin, like as Peter did, and shalt perceive
that thou wouldst now fly from God, then it is need that thou
do forthwith turn thyself, and come more and more unto him.
For if God should go away, and would not take away sin, would
not come unto thec, nor seek thee, yet the more thou perceivest
thyself a sinner, the more oughtest thou to make unto him,
which see thou mark well, and lay it up in a mindful memory.
For as Peter doth here, so all consciences do, which are terrified
of sins, and would fly from God, and seek another God ; do not
thou leave so, but come boldly, and join thyself nearer unto God.
Otherwise if one go away to seek works, and help of another
God, he is then found like the foolish virgins, which, while they
go to get themselves oil, arc in the mean season shut out. But
what doth Christ, when Peter so humbleth himself, and by reason
of his great fear and terror, desireth the Lord to depart from
him? did he leave him in such desperation of himself? No,
truly; but he comforteth him, saying thus, <e Fear not, from
henceforth thou shalt catch men/' This is a joyful word, whereby
weak hearts receive comfort. Now, therefore, that God hath a
care for us, yea, even in those things that pertain to the body,
ye see by this, that lie giveth Peter so many fishes ; he maketh
him also full and rich in spirit, that he ought to bestow some of
his plenty upon others. He maketh him a fisher both in body
and in spirit : in body, for that he taketh many fishes which he
may sell; but in spirit he is a fisher of men. For he hath the
gospel whereby other men must be brought to God by him, and
the kingdom of Christ be increased. Lo ! it cometh to pass,
where men believe, the Lord giveth so much as succoureth and
helpeth all men. The faithful man outwardly helpeth the needy
with his substance and goods ; and from within he breaketh
forth, teacheth others, and enricheth them also inwardly. For
such a man cannot hold his peace, but is enforced to declare and
show to others how he is dealt with, as it is in the 51st Psalm,
" Create in me a clean heart, O God ! and renew a right spirit
within me. Cast me not away from thy presence ; and take not
thy Holy Spirit from me. Restore unto me the joy of thy salva
tion ; and uphold me with thy free spirit. Then will I teach

CARE FOR HIS CHILDREN. 329

transgressors thy ways,, and sinners shall be converted unto
thee." And in another Psalm, also, David saith, " I believed
and therefore will I speak." Which is thus much in effect :
when I believe, I know God, and taste of his goodness, then I
consider the case of other men, and go and declare such know
ledge and goodness of God unto them. We see therefore in this
text, how careful God is for them that be his, and that he doth
sustain them both in body and in spirit ; but if he doth some
time defer anything, without all doubt it is through the fault of
our incredulity, or because we have now new begun to believe ;
for where faith is new and little, there is sometimes small and
slender help that we may learn to know the Lord, and to trust
in him : but when we have gone so far that we trust strongly in
God, then nothing can be wanting unto us, then God poureth
upon us both temporal and spiritual good things, and so abun
dant treasures, that we may be able to help others. This indeed
is to enrich the poor and fill the hungry. This much shall suffice
concerning this text.

SERMON XXVI.

CONCERNING TRUST IN GOD IN PENURY AND DISTRESS.

Mark viii. 1 — 9. In those days the multitude being very great,
and having nothing to eat, Jesus called his disciples unto him,
and saith unto them, I have compassion on the multitude,
because they have now been with me three days, and have
nothing to eat, Sfc.

I HOPE, dearly beloved, that ye do well understand the meaning
of this text; for your understanding is sufficiently well grounded
in these mysteries, so that ye do easily perceive what good is to
be looked for in the gospel, and what is prescribed unto us
therein, namely, the true nature and quality of faith. And this
is the cause why Christ is, of all the evangelists, set forth to be so
loving and gentle ; for although the doings and works described
of them do oftentimes vary, nevertheless the simplicity of faith
remaineth always alike. Moreover this text doth so lively set
forth Christ unto us in his colours, that it may be manifest and

330 CONCERNING TRUST IN GOD

well known unto every one of us what we ought to promise our
selves concerning him, to wit, that he is merciful, bountiful,
gentle, who succoureth all that fly unto him for help. And such
ought to be the image of faith ; for the scripture setteth before
us a double image ; one of fear, which represented! to our eyes
the horrible wrath of God, before which no man is able to stand,
but rather we are all enforced to be cast down in mind, when we
see it, unless we be strengthened by faith. Howbeit, against this
is set the other image, namely, grace, which faith doth atten
tively behold, and take from hence principles of comfort, and
conceiveth trust and confidence in the favour of God, having this
hope, that man cannot promise to himself from God so many
good things, but that he hath infinite more treasures in readiness
for him.

Ye have now oftentimes heard, that there are two sorts of
good things, spiritual and temporal. The gospel by these tem
poral good things teacheth us the faith of children • and they are
unto the weak as a certain mean or help, whereby they may
learn the goodness of God, how bountiful lie is in bestowing his
riches upon us, and that we ought in spiritual things also to
put our hope and trust in him ; for if we be now instructed by
the gospel that God will give food to our belly, we may there
upon account with ourselves, that he will nourish and clothe our
souls with spiritual good things. If I cannot commit my body
unto him that he may feed it, much less can 1 commit my soul
unto him that lie may always preserve it ; or if I cannot be
brought to believe that a crown of gold shall be given unto me
of him, how, I pray you, shall I hope for ten crowns of gold of
him ? From whom I dare not promise to myself so much as a
piece of bread, truly much less shall I be persuaded to believe
that he will give a farm unto me, or his whole inheritance.
Now he that is not able to attain unto this tender, as it were as
yet a sucking faith, to him surely it is very hard to believe that
God will pardon his sins, or preserve his soul for ever. Foras
much as we are persuaded, that the soul is by infinite degrees
to be preferred before the belly, toward which, notwithstanding,
he is touched with compassion, as this our present text teacheth;
wherefore Peter hath rightly admonished, 1 Pet. ii. 2, " As new
born babes desire the sincere milk of the word, that ye may grow
thereby." For it is not enough that the infant, being put to the
breast, do suck> but he must also wax greater, and gather
strength, that he may accustom himself to feed on bread and

IN PENURY AND DISTRESS. 331

stronger meat. Now to eat milk is to taste of the favour and
grace of God, which is then tasted of, when a trial thereof is had
in our life ; for although I should preach a hundred years of the
bountifulness, favour, liberality, and gentleness of God toward
us, it would profit me nothing unless I have a trial and taste of
those commodities, neither could I learn rightly to trust in God
thereby.

Hereof thou mayest conjecture how rare a Christian man is ;
there are many which say that they commit their belly to God,
but that sticketh only in the tongue and lips, whenas rather it
ought to pierce the heart. Let us now consider an example,
teaching us the quality and nature of faith : the apostle, Heb.
xi. 1, hath written thus — " Now faith is the substance of things
hoped for, the evidence of things not seen." Which is thus
much in effect ; faith is the foundation whereby I look for that
good thing which is neither seen with the eyes, nor heard with
the ears, but which I must only hope for; even as in our present
text it plainly appeareth ; wherein we read that there were about
four thousand men, who, together with their wives and children,
had now suffered hunger three days (was not this a notable kind
of fasting?) yet were not famished with hunger, being far from
their houses, and destitute of those necessaries whereby the body
is sustained. Now Paul saith, that faith is a thing whereby a
man hopeth for those things which appear not to the eyes ; such
a faith had this multitude, which, although they see no meat,
nevertheless they trust in God that he will feed them : what
doth Christ here ? he is moved with compassion ; he demandeth
of the disciples with what victuals, or with what thing their
hunger may be taken away ; to whom his disciples answer,
Whence can a man satisfy such a multitude here in the .wilder
ness ? Here you see how a man's reason and faith agree toge
ther, that the wiser reason is, so much less can it submit itself
to the works of God. For this cause, therefore, did he ask his
disciples, that every one of them might try their own reason,
and learn how much the capacity of man and faith do differ one
from another.

Here it appeareth unto us how reason is blind, and how, when
faith cometh, it ought to give place; whereof let this be an
example : if I were a married man, having a wife and a family
of children, and had nothing wherewith to nourish them, neither
would any man give me anything, yet should it be my duty to
believe and hope that God will provide for me j but whenas I

332 CONCERNING TRUST IN GOD

see my hope to be in vain, and that I am not succoured by and
by with nourishment and clothing, then, if I be faithless, I yield
unto desperation, and go and purpose another thing with myself.
1 apply my mind to dishonest trades, that I may get somewhat
thereby, as theft, deceit, and other such practices, and by all
means that I am able, I pass through the storms of adversity:
see what filthy incredulity bringeth unto man; but if I be endued
with faith, I shut mine eyes and say, Most gentle Father, I am
thy creature, and thy work; it cannot be denied but thou hast
created me, I will put all my trust in thee, which hast greater
care of my welfare than I myself. Thou wilt well nourish, feed,
clothe, and help, where and when thou shalt know best. So
faith is a sure foundation, whereunto I trusting, do look for those
things which I see not, and that J may speak at once, it. shall
not want those things that be necessary ; surely the angels them
selves should come down from heaven, and give bread digged
even out of the earth, unto such a faithful man, that he might
be nourished, rather than he should be pined with hunger, yea,
heaven and earth shall pass before God will suffer a man endued
with such faith to want either clothing or any other necessary
things. This singular trust and confidence in God, the com
fortable and effectual word of the divine promise doth require ;
whereof David glorieth, Psalm xxxvii. 25, " I have been young
and now am old ; yet have I not seen the righteous forsaken,
nor his seed begging bread." And again, " (iod knoweth the
days of the righteous, their inheritance shall continue for ever.
They shall not be confounded in the perilous time, and in the
days of dearth they shall have enough/' But if we shall ask
counsel of reason, it will forthwith say (as the disciples did be
fore), this thing is impossible, for it looketh for nothing, it trusteth
to nothing, when nothing is present. Of like diffidence were the
disciples, who thought thus with themselves — howr can it be
that such a great multitude of men should be here refreshed with
meat ? Truly it exceedeth our capacity : if they had seen a heap
of money, store of bread, and shambles full of flesh, they could
then have easily believed respecting this present necessity, they
could have put all in good hope, and fitly have disposed all things
according to the capacities of their reason.

And thus much shall suffice to be spoken concerning the
faith of temporal good things. Now we will treat of spiritual
good things, which shall come unto us when we shall die : then
shall we see death set before our eyes, whenas notwithstanding

IN PENURY AND DISTRESS. 333

we would willingly live, then shall hell appear unto us, when we
rather desire for heaven, then shall we behold the judgment of
God, notwithstanding his grace would be more acceptable unto
us ; in fine, whatsoever we would desire to see, shall be taken
out of our sight, yea, and no creature shall help us against
death, hell, and the judgment of God. But if I believe, I say
thus unto myself, Well, faith is a sure foundation ; herewith I
being stayed up, shall attain unto those things which are very
far out of my sight, although those things be horrible which be
in my sight, yet shall they not hurt him that believeth ; although
therefore I do presently see nothing but death, hell, and the
judgment of God, yet must I consider none of these, but rather
my mind is to be confirmed with an undoubted trust, that God
by the virtue of his promise, not in respect of my merits or
works, will give unto me life, blessedness, and grace. This
indeed is to cleave unto God by sincere faith, which is here very
well painted forth in this gross and bodily image of four thou
sand men, who cleaving to God only by faith, did not doubt
that they should be refreshed of him; if they had judged ac
cording to the capacity of their reason they would have mur
mured, and said after this sort : Surely we are a very great
multitude, we are here in the wide wilderness, we have empty
and hungry stomachs, here is nothing that is able to fill them.
Howbeit, they murmured of none of these things, but conceiv
ing a sure confidence, reasoning nothing against God after the
affection of men, they commend themselves wholly to the good
will of God, and commit unto him this urgent necessity of
hunger, they themselves being quiet from all care ; then God,
before this care cometh upon them, and before they begin to
ask of him, is present, being more careful for them, than they
are for themselves, and saith in this sort, " I have compassion
on the multitude, because they have now been with me three
days, and have nothing to eat. And if I send them away fast
ing to their own houses, they will faint by the way." Behold
how gentle and bountiful we have God toward us, who hath
even a care to feed the unclean belly. Here now our hope is
built up, and the words of Christ are comfortable to a man,
when he saith, they have now continued with me three days, it
now behoveth me to give sufficient unto them to eat.

Here we may see, that all that do stick diligently to the word
of God, are fed of God himself ; wherefore let us, dearly be
loved, at the last begin to believe, for diffidence and incredulity

334 CONCERNING TRUST IN GOD

only is the mother of all sins and vices, which at this day reign
in all sorts of men. How cometh it to pass, that everywhere,
whithersoever we turn us, there are so many lewd women, such
plenty of cleluders and deceivers, so many thieves, pilferers,
usurers, robbers, simonists, as they call them, and sellers of
benefices, all these diffidence toward God bringeth forth unto
us ; for such kind of men do judge only according to human
reason, and reason looketh unto that which is present ; but that
which it seeth not, it is not able to comprehend ; wherefore,
while it doth not repose her trust by faith in God, it is enforced
to despair, which desperation afterward causeth such naughty
and wicked men. Behold thus it goeth out of frame with us,
when we commit ourselves to be ruled, not by faith, but by our
own reason. Moreover, as ye have now learned faith, so must
ye also learn love; for Christ is set forth unto us in a double
form, in one, of faith, that we should not be over careful ; in
another, of love, that we may learn that he hath care of us,
giving us meat, drink, apparel, and that of mere and bountiful
love, not for his own advantage' sake, or because of our merits ;
so also we ought to do well to our neighbour, and that freely,
only love moving us thereunto, that as Christ is to us, so we
may be to our neighbour.

Hereupon now we may perceive, that all works of monks and
nuns are vain and to be utterly disallowed, when they are not
directed to that end, that they may serve their neighbour, but
are ordained only unto this end, that they may merit much at
God's hands by them ; for the true works of Christians, which
they desire to be accepted of God, must be done so, that they
tend to the profit of our neighbour, and not to this end, that we
should think that we shall merit many things of God by them,
they must be cheerfully and freely bestowed upon all, even as
Christ hath done, who hath spread abroad and freely bestowed
his goodness upon all. These things have I briefly spoken con
cerning this text, that ye may thereby learn that God requireth
this especially of us, that we do firmly and constantly trust in
him, and that we freely do good and be beneficial to our neigh
bours, according as God hath of his mere goodness and mercy
bestowed infinite benefits and blessings upon us ; the prophet
saith, Psalm 1. J, " Hear, O my people, and I will speak ; O
Israel, and 1 will testify against thee ; I am God, even thy God.
I will not reprove thee for thy sacrifices, or thy burnt-offer
ings, to have been continually before me. I will take no bul-

IN PENURY AND DISTRESS. 835

lock out of thy house, nor he-goats out of thy folds. For every
beast of the forest is mine, and the cattle upon a thousand hills.
I know all the fowls of the mountains ; and the wild beasts of
the field are mine. If I were hungry, I would not tell thee, for
the world is mine, and the fulness thereof. Will I eat the flesh
of bulls, or drink the blood of goats ? " After the same sort
he saith unto us : Behold, Israel, that is, thou faithful man, I
am thy God, thou art not my God, I will give unto thee, thou
givest nothing to me, I will not be angry with thee, for that
thou offerest not many things unto me ; for whatsoever is in
thy stable, in thy house, in thy court, it was all mine before,
for I have sent it thither : whereby he briefly reproveth the Jews,
who did marvellously please themselves in their sacrifices. Now
because he rejecteth these sacrifices, what will he have to supply
the place of them ? truly even that which followeth in the same
place : " Offer unto God thanksgiving, and pay thy vows unto
the Most High. And call upon me in the day of trouble ; I will
deliver thee, and thou shalt glorify me." That is, I will have
thine heart, give over thyself to me, and account me for a
gentle, favourable, yea, and for thy God, and it shall suffice
me. Wherefore place thy faith, trust, and hope in him, count
him for a gentle and loving God, cleave unto him, and in ex
treme anguish fly unto him for succour, and to none beside him ;
believe and look for help of him, that he will help thee, thou
needest not any whit doubt ; afterward do good to thy neigh
bour with a cheerful heart and freely. These two things are set
forth in this our text, as also in many other places beside.

SERMON XXVII.

GOD'S PUNISHMENT AGAINST THE CONTEMNERS OF
HIS WORD.

Luke xix. 41 — 48. And when he was come near, he beheld
the city, and wept over it, saying, If thou hadst known, even
thou, at least in this thy day, the things which belong unto
thy peace ! but now they are hid from thine eyes, fyc.

THE sum and scope of this text is this : The Lord is troubled,
and lamenteth for the evils which were to come upon the con-

336 GOD'S PUNISHMENT AGAINST

temners of the word of God. Ye have oftentimes heard what
the word of God is, what is the fruit and advantage thereof,
also what disciples it hath, of which nothing is said or done ;
but the punishment and misery only is showed, which was to
come upon the Jews, for that they knew not the time of their
visitation. Which thing let us well consider of, for it pertain-
eth unto us also. If they he punished which know not the time
of their visitation, what shall come unto them which perse
cute, blaspheme, and reprehend the gospel and word of God ?
Howbeit he speaketh here only of them which know not the
season of their visitation. The contemners of God are preached
against after two sorts : first by threateninffs, as Christ threat-

O ••

eneth them, Matt. xi. 21, (t Woe unto thee, Chora/in, woe unto
thee, Bethsaida : for it' the mighty works which were done in
you, had been done in Tyre and Sidon, they would have re
pented long ago in sackcloth and ashes. But I say unto you, it
shall be more tolerable for Tyre and Sidon at the day of judg-
inent, than for you. And thou, Capernaum, (which was his
own city, wherein chiefly lie wrought miracles,) which art ex
alted unto heaven, sluilt be brought down to hell ; for if the
mighty works which have been done in thee, had been done in
Sodom, it would have remained until this day. But I say unto
you, that it shall be more tolerable for the land of Sodom, in
the day of judgment, than for thee." These are the threaten-
ings wherewith he territicth them that they should not so neglect
the word of God. The other way the Lord here showeth when
he sheddeth tears and is touched with pity towards miserable
and blind men, he dotli not terrify or threaten them, as being
indurate and obstinate, but is rather wholly moved with love, and
taketh pity on his enemies, and would willingly call them back,
but that he could prevail nothing with them, and the means
which he used to reclaim them were in vain. Before, in
Matthew, he sharply rebuketh them, he dealeth not by love,
but by rigour, but here is pure love and pity, as we shall after
wards see.

First, when he drew near to the city, some went before him,
and some followed him, with great joy, singing and saying,
" Hosanna to the Son of David." They spread their garments
in the way, they cut down branches from the trees, and strowed
them in the way, and all things were done after a goodly man
ner ; but in the midst of this joy, Christ beginneth greatly to
weep j he suffereth all to rejoice, notwithstanding his eyes

THE CONTEMNERS OF HIS WORD. 337

gushed out with tears when he beheld the city, and said, " If
thou hadst known, even thou, at least in this thy day, the
things which belong unto thy peace ! but now they are hid from
thine eyes." As if the Lord should say, O, if thou knewest
what belongeth unto thy peace, that thou mightest not be de
stroyed, but stand still, thou wouldest yet at this day consider
of it and beware. Now it were time for thee to know that
which would be the best for thee, but thou art blind, and wilt
neglect the time, then shall there be no place neither for help
nor counsel. As if he said, thou standest here adorned with
sumptuous and goodly buildings, and there are in thee mighty
citizens, which are both secure and merry, thinking that no
danger hangeth over them, but after the space of forty years
thou shall be destroyed. Which the Lord plainly foretelleth in
these words :

" The days shall come upon thee, that thine enemies shall
cast a trench about thee, and compass thee round, and keep
thee in on every side, and shall lay thee even with the ground,
and thy children within thee ; and they shall not leave in thee
one stone upon another : because thou knewest not the time of
thy visitation/' Now the Jews, as they supposed, stood un-
moveable and safe, resting upon the promise of God, so that
they thought no otherwise, but that they should continue so
for ever ; they were secure, and thought thus with themselves :
God will not send such things unto us j we have the temple
wherein God himself is resident, we have also plenty of ex
cellent men, money, and other things. Who can do any hurt or
harm to us ? Moreover, the emperor and people of Rome hav
ing taken the city, seeing it furnished with so many excellent
buildings, marvelled greatly, and confessed that it was impos
sible that so great a city should be taken, unless it had been
the special will of God. Their boasting therefore and confi
dence in their false opinion deceived them ; howbeit the Lord
did more earnestly and deeply consider the matter than they,
when he said, O Jerusalem, if thou knewest those things that
are known to me, thou wouldest have a care of thy peace :
(peace in the scriptures is, when the matters and affairs of any
have good success :) thou thinkest that thou hast glad and merry
days, that it is wTell with thee, and that thy affairs are in a pros
perous state ; but if thou knewest how thine enemies shall by
siege afflict thee, keep thee in on every side, and bring thee
into such distress, that they shall lay thee even with the ground,

338 GOD'S PUNISHMENT AGAINST

destroy all thy buildings, and leave not one stone upon another,
thou wonkiest surely conveniently receive the word, whereby
thou mightest enjoy both true peace and all good things.

The reading of the history of the destruction of this city doth
help much to the right understanding of this text. God had
plainly so ordained, that at the feast of .Easter, at which time
they came to Jerusalem out of all quarters, the city should be
besieged, and there were then gathered together, as Josephus
reporteth, about thirty hundred thousand men, upon whom the
Lord would show his grievous indignation and wrath. All the
apostles and Christians were departed and gone into the country
of Herod, not far from Jerusalem. The Lord took out the
wheat and put the chaft* together on an heap. Now there was so
great a multitude of people, that they might seem to exceed
not only a city, but even a kingdom. And they were driven
into so great calamity, that all their victuals were spent, and
none at all left unto them, so that they were constrained to eat
the strings of their bows, and old shoos, dressing them in such
manner as they could, yea, through the exceeding famine, they
were driven to kill their own children : the soldiers took the
ilesh of children roasted from the mothers, smelling the savour
of the roasted flesh two streets oil': pigeons' dung was unto
them instead of salt, and was also very dear: finally, there
was so great misery, so great slaughter, and shedding of blood,
that it v. ould not have been marvellous for a stone to have been
moved with pity. He that had seen it, would have thought
that Ciod could not have been so grievously angry, and so
greatly have atllicted a people. Both houses and streets were
filled witli carcasses dead through famine; notwithstanding the
Jews remained still so obstinate and without understanding,
that they gloried of God, and would not yield themselves, until
the emperor set upon them with his whole power and took the
city, which they were able to keep no longer. And whenas
some of them were so crafty, that they devoured gold that it
might not be taken from them, the Roman soldiers thought that
they had also so done, whereupon they slew about two thou
sand, and having ripped their bellies sought for gold. There
was such a slaughter made, that it seemed a miserable thing
even to the Gentiles; wherefore Caesar commanded that they
should not be so slain, but led captive and sold. The Jews
were then sold so cheap, that thirty were bought for a penny ;
they were then dispersed through the whole world, and were

THE CONTEMNERS OF HIS WORD.

counted the most abject people of all other, as also at this clay
they are the most contemptible nation on the earth. For they
live spread here and there without cities and countries of their
own, neither can they again be gathered into one place, so that
they shall never be able any more to erect their priesthood and
kingdom, as they hope they shall. Thus God revenged the
death of Christ, and all the prophets, thus were they recom
pensed for that they knew not the time of their visitation.

Wherefore let us be here admonished, for it belongeth not
only unto us, but even unto all Germany, it is no jesting matter
of sport, neither is there any cause why we should persuade
ourselves, that it will fall out otherwise with us. The Jews
would not believe that evil should come upon them until they
had sufficiently tried it. And we at this day are visited by the
goodness of God : he hath opened unto us a treasure, his sacred
and holy gospel, whereby we know his will, and sec how much
we were subject to the power of Satan : but no man will receive
this gospel, yea, we contemn it, and that which is more miser
able, we persecute and blaspheme it : God is patient, it plcaseth
him to try us awhile, if we be not watchful, so that the word be
again taken from us, the same wrath and indignation which was
poured forth upon the Jews, shall also be poured forth upon us.

For there is the same word, the same God, the same Christ,
at this day, that there was at that time, whereupon undoubtedly
the punishment shall be the same, or at least as grievous botli in
soul and body. We make a sport and trifling matter of the
gospel, for no man embraceth it from his heart, no man frameth
his manners according unto it, which is a manifest argument of
blindness ; a thing surely most miserable ; I fear le.st the matter
will shortly come to pass, that all Germany will fall together on
an heap ; which, alas ! in part of the commonalty hath already
had a lamentable beginning : we have lost a creat multitude of

O O 7 o

people, almost an hundred thousand men have been slain only
between the feast of Easter and Whitsuntide. It is hard work
of God, and I am afraid that the war begun is not yet at an
end ; this is only a forewarning and threatening whereby God
would terrify us, that we might diligently take heed to our
selves ; it was nothing but a foretaste ; if he come again with
his whip he will scourge us more grievously : but we will be
have ourselves as the Jews behaved themselves, until there be
place for no succour or help ; now we might prevent it, now is
the time to know what should be best for us, and to receive the

340 GOD'S PUNISHMENT AGAINST

gospel with peace, for at this day grace is offered unto us,
whereby we may live peaceably, but we suffer day to pass after
day, year after year, applying ourselves less to the gospel than
before : no man doth now pray unto God for the increase of his
word, no man receiveth it in his heart ; if so be that the time
shall pass, no prayers shall any more help. We \veigh not this
matter in our heart, we think ourselves safe, we do not
thoroughly perceive the great misery already come to pass,
neither do we consider in our minds how miserably God
punisheth us with false prophets and sects, which he on every
side scndeth unto us, which preach so securely, as if they had
wholly received into their breast the spirit the comforter : those
which we counted best of all do go away, and bring men into
such a perplexity, that they almost know not either what is to
be done or not to be done.

But this is only the beginning, although sufficiently horrible
and cruel ; for there cannot be greater affliction and misery,
than if the Lord send among us sects and false prophets, which
are so rash and bold, that it is greatly to be lamented ; notwith
standing the time of grace is now present : Christ hath been
sent down into the world, hath been born man, hath served us,
died for us, is risen again from the dead, hath sent unto us the
Spirit, the Comforter, hath given unto us his word, hath opened
heaven so wide, that all good things may be obtained of us,
moreover hath given unto us rich promises, whereby he pro-
miseth that he will preserve us both in this short and frail time,
and in the eternal time, in this life, and in the life to come,
most plentifully pouring forth his grace upon us. Wherefore
the time of grace is now before our doors, but we despise and
neglect it, which God neither will, neither can pardon : for
when we contemn his word he threatened] punishment, and
will at the last pun'^h us, although he should defer it even an
hundred years, but he will not defer it so long. And the more
purely that the word is preached, so much greater shall the
punishment be. But I fear lest this punishment require the
subversion of all Germany : God grant that in this thing I be a
false prophet, but I fear exceedingly that it will come to pass,
God cannot leave this wickedness unrevenged, neither will he
defer long, for the gospel is so abundantly preached, that it was
j:ot so manifest even in the apostles' time as it is at this day,
thanks be to Christ therefore. Wherefore I fear much, lest that
all Germany be spoiled, yea, and quite destroyed, unless we

THE CONTEMNERS OF HIS WORD. 341

otherwise apply ourselves to this matter. We which have long
heard the gospel ought to pray God from the heart, that he
would give us longer peace. The princes go about to bring all
things to pass by the sword, whereby they go too rashly and
rigorously to work ; wherefore it is exceeding needful that we
should pray unto God, that his gospel may spread farther abroad
through Germany, even unto them which have not yet heard it.
For if punishment come suddenly upon us, our case shall be
miserable, then many souls shall be in danger to be lost before
the word shall come unto them ; I would wish, therefore, that
we would not so cruelly despise the gospel, that precious trea
sure, not only for our own sake, but also for their sakes which
are yet to hear it : a scourge is a little begun, God grant that
it may so stay,, that neither the princes nor the commonalty be
stirred up to greater rage and fury ; for if that civil war should
begin again, it were to be feared that it would have no end.

We do like as the Jews did, who took greater care of the
belly than of God, having more regard how to fill the belly than
that they might be saved, wherefore they lost both, and that
worthily ; forasmuch as they would not receive life, God sent
unto them death, so they lost both body and soul : they pre
tended the same cause that we do : we would willingly indeed
embrace the gospel,, if there were no danger of body and goods,
wife and children. If we shall believe him, said the Jews, the
Romans will come, and take away both our place and nation,
which nevertheless came unto them ; for that which the wicked
man feareth falleth upon him. This was a let and hinderance to
the Jews that they would not believe the words of God, neither
have regard to the rich and large promises made unto them : so
also do we, we regard not the mighty and comfortable promises
which Christ hath made unto us, as where he saith, Matt. xix.
29, " He shall receive an hundred fold, and shall inherit ever
lasting life." Leave thy wife and children, I will preserve
them, I will restore them, so as thou goest to work boldly in
my name. Thinkest thou that I cannot build thee other houses ?
countest thou me so simple, who will give unto thee heaven ?
wilt thou not put thyself into danger for my sake ? if thy goods
be taken from thee, heaven and earth are mine, I will recom
pense thee abundantly. These and such like sayings we pass
over, yea, and also contemn, having diligent consideration only
what we have laid up in our chest, and that our purse may be
full; neither do we see that even that which we have God hath

34Q GOD}S PUNISHMENT AGAINST

o-ivcn unto us, and will as yet give us more, if we believe and
trust in him ; neither do we mark if that we lose God we shall
lose the belly also.

Howbcit they that believe in God, do not avoid peril if it
come for his sake, but commit all things to his divine power,
that he may order them according to his will, and thus they
think : The Lord hath given me both a house and the furniture
thereof, wife, children, &c. I have not obtained them of my
self; forasmuch then as they are God's I will commit them unto
him, he shall best preserve them ; for even otherwise I must
leave them, wherefore I will refuse to suffer no peril, and to
leave whatsoever I have for his sake, if the case so require. If
he will have me so to do, he can give me other things, for lie
hath promised that he will give sufficient to them that believe,
both here and in the time to come. If he will not have me to
live here, I o\\e death unto him"; when he shall require me, I
will be ready for his word's sake. He that shall not do thus,
denieth God, and is notwithstanding compelled to lose both
this frail life and eternal life. The stinking belly which we
make our god, is the cause that we do not cleave to the word
of God : for 1 will iir>t be certain how 1 may feed myself, and
where my goods be. The gospel saith, u Trust in God," but 1
provide for my belly, and if I have one noble in gold, 1 think I
have sufficient to sustain and nourish me for ten days, and
trusting to that which 1 have laid up, I trust not in God, that
as he hath hitherto fed me, so he will nourish me still. Is not
this a detestable thing, that I trust to one piece of coin only,
whereby 1 look to have my food and sustenance to-morrow ?
Fie! what a cursed thing is such care for the belly? Shall a
vile piece of coin be more esteemed of me than God himself, in
whose power are heaven and earth, who giveth unto us air and
water, maketh grain to grow unto us, and sendeth all things
necessary ? It is more detestable than that it can be expressed
by the voice of man, that God is not esteemed of us so much
as a little money. Why dost thou not think, God who hath
made me will nourish me, if he will have me live. If he will
not, well then shall I have no need. But saith the belly, I find
no god in my chest. Thou dull beast, who can assure thee that
thou shalt live till to-morrow? Is it uncertain whether thou
shalt keep thy belly till to-morrow, and desirest thou to know
where food and sustenance is ? If this did pierce our heart, we
should sec how devilish a thing incredulity is. Is it not a hor-

THE CONTEMNERS OF HIS WORD. 343

rible thing that I do not make so great account of God, who
feedeth so many mouths, as to trust in him, that he will nourish
me, yea, that I do make more account of one noble in gold than
of God himself, who poureth forth his good things so abun
dantly ? The world is full of the blessings and words of God, he
is on every side with his good things, notwithstanding we do
not yet commit ourselves to him, to receive his visitation. O
cursed world, which cannot trust to God even one day, and yet
trusteth to a piece of gold ! Thus we see, as I think, of what
sort the world is, how it despiseth God for the belly's sake,
which notwithstanding it is compelled to lose. O how great
contemners of salvation are we ! We ought rather to detest the
world, but we are deeply drowned in old Adam.

The world is as it were a figure of hell ; yea, a very devilish
kingdom, and an entrance to hell ; wherefore Christ with weep
ing eyes exhorteth us to know our salvation, and to receive his
visitation, lest that a plague and scourge follow, which un
doubtedly shall come upon them which, thinking themselves in
safety, do not believe and trust in God. God give us his grace,
whereby we may know him. It followeth moreover in the
text, ver. 45, " And he went into the temple, and began to cast
out them that sold therein, and them thut bought, saying unto
them, It is written. My house is the house of prayer : but ye
have made it a den of thieves." This is the second part of
this text, wherein is declared how the Lord going into the
temple, beginneth to drive out the buyers and sellers therein.
The former part was nothing else but an exhortation and inviting
to faith, but here the Lord insinuated! what the temple of God
is, and bringeth a place out of the scripture hereunto appertain
ing, namely, out of Isaiah, where he saith, chap. Iv. 7> " My
house shall be called a house of prayer for all people." This is
a strong saying, whereas the Prophet saith, " for all people/*
against the Jews, who trusting unto that temple at Jerusalem,
thought that this house made with hands should continue for
ever, supposing it to be impossible that God should either de
stroy this temple, or leave the city desolate, because the word
of God cannot lie. Wherefore they stoned Stephen, for that he
spake against that holy city, and affirmed that Jesus would
destroy it, and change the ceremonies given by Moses ; for
they said, The prophets have greatly praised this house, and do
you apostles preach that it shall be destroyed ? Howbeit this
saying is thus to be understood, that the city Jerusalem, the

344 GOD'S PUNISHMENT AGAINST

temple, and the people should continue until the time of Christ,
•whereunto all the prophets tend, which referred all things unto
Christ, that as he should do, so it should he, and so it should
continue.

Wherefore the place of Isaiah extcndeth no farther than to
the coining of Christ, which all the prophets also witness,
affirming1 that there should come a kingdom which should ex
tend far and wide over the whole world, as it is in Malachi i. ] 1,
" From the rising of the sun, even unto the going down of die
same, my name shall he great among the Gentiles, and in
every place incense shall he ollered unto my name, and a pure
offering ! for my name shall be great among the heathen, saith
the Lord of hosts." Here the prophet speakcth of the spiritual
kingdom of Christ, who would build unto himself an house of
prayer in the whole world. It is true that CJod himself did con
firm and sanctify the temple at Jerusalem, not because it was
furnished with precious stones and goodly buildings, or hal
lowed of the priests, which manner of trifles and dotages we
use at this day, but because he had consecrated and hallowed
it with his word when he said, This house is my house ; for
his word was preached in it. Wheresoever the word of Cod
is preached, there is his true house; where the word of Ciocl
hath his course and proceeding, there undoubtedly God dwelleth
with his grace : where his gospel is, there is the holy house of
prayer, there prayers both may and ought to be made unto God.
God also will hear us, as Christ saith, John xvi. 123, " Whatso
ever ye shall ask the Father in my name, he will give it you.
Hitherto have ye asked nothing in my name: ask and ye shall
receive." On the contrary, where the word is not, there is
Satan wholly. Now, whereas we, imitating the Jews, have
builded so many temples, it were tolerable if we had therefore
so done that the word of God might be preached in them, for
where God's word is preached, there is he present, and poureth
forth his grace.

Christ saith that the Jews had made the temple at Jerusalem
a den of thieves. They were resident in the temple which sold
oxen and sheep, that they which came might buy to offer and
•worship God: why therefore doth he call it a den of thieves ?
Surely he giveth unto it a foul name, which came to pass upon
this occasion ; for that it was not any more counted of them for
the house of God, but for a house of merchandize, that is, the
priests had no care how the word of God was preached there,

THE CONTEMNERS OF HIS WORD. 345

and did negligently and carelessly sing, babble,, and read Moses
and the prophets. But God doth nothing esteem that mumbling
of many words, which is only vain and childish. They behaved
themselves like as our sacrificing priests and monks do,, who of
temples and monasteries making dens of thieves,, preach poi
sonous doctrine, and therefore they only celebrate mass, that
they may thereby get unto themselves money, and fill the belly,
killing and destroying silly sheep with their traditions ; which is
the den wherein souls are slain ; which title is to be given to all
temples wherein the word of God is not preached : for there they
mock God, kill souls, expel the true word, and set np thievery.
O how foully have we been deceived in this point ! But God at
this day is highly to be praised, that his word reneweth and
quickeneth us, driveth away thieves, and teacheth us to pray
aright ; for a sincere Christian must pray, not in mouth only,
but in heart also. Thus we have the second part of our text,
how Christ casteth out the sellers, that is, them that served the
belly, and maketh place for his word. It were very good if
monasteries were scoured after this sort; that either Christian
schools, or places wherein the word of God might be preached,
might be made of them ; which if it come not to pass, they are,
and do remain dens of thieves. If Christ calleth his house a
den of thieves, how much more shall our temples, which God
hath not consecrated, be proved to be dens of thieves ? I have
oftentimes desired you, that ye would devoutly pray unto God
that he, turning away his indignation, would bridle the devil,
who now rageth in the world ; for ye have heard of a great
calamity how many thousands have been slain, it is to be feared
that they are all damned. God requireth obedience of us, and
he hath pronounced the sentence, that he that taketh the sword,
shall perish with the sword. They were besieged of Satan,
who knoweth whether the same shall come unto us ? Let us
pray God therefore that his kingdom may come unto us, that
Christians may be multiplied, and that he will send wise and
meek preachers, whom the people may receive ; and let him that
knoweth the gifts of God pray for others which have not yet
heard the word of God, for it is high time so to do.

346 THE DIFFERENCE BETWEEN

SERMON XXVIII.

THE DIFFERENCE BETWEEN THE LAW AND THE GOSPEL.

Luke x. 23 — 127- Ami he turned him unto his disciples, and
said privately, IHcsscd arc the cues ic/t/e/t see the things that
ye see. For I tell you that many prophets and kings have
desired to sec tho:;e things tc/iie/i ye see, and have not seen,
them ; and to hear those things icL'teh ijc hear, and have not
heard them, ^e.

\ IIOVK well that ye do no\v rightly understand this gospel, for
asmuch as it is preached every year ; notwithstanding, because
occasion is now again olVered, we must again treat and preach
of it. First, the Evangelist saith, that Christ took his disciples
aside, and said unto them secretly after this sort : <; Blessed are
the eyes which see the things that ye see. For I tell you,
that many prophets and kings have desired to see those things
which ye see, and have not seen them ; and to hear those
things which ye hear, and have not heard them." To see and
hear is to be understood here simply of the outward seeing and
hearing, vi/., that they saw Christ come in the flesh, heard his
sermons, and were present at those miracles which he did
among the Jews. The Jews saw the same according to the flesh,
yea, and felt them also; yet did they not truly acknowledge
him for Christ, as the apostles did, and especially Peter in the
name of all the rest did confess him, saying, " Thou art Christ
the Son of the living Ciod." We grant indeed, that there were
some among the Jews which acknowledged him, as the apostles
did, but the number of them was very small, wherefore he
taketh his apostles here severally unto himself.

Many prophets and kings have seen Christ, howbeit in the
spirit, as the Lord himself saith to the Jews of Abraham, John
viii. 56, "Your father Abraham rejoiced to see my day: and he
saw it, and was glad." The Jews thought then that he had
spoken of the bodily seeing, but he spake of the spiritual seeing,
whereby all Christian hearts did behold him before he was born;
for if Abraham saw him, undoubtedly many other of the prophets,
in whom the Holy Ghost was, saw him also. And although this
seeing saved the holy fathers and prophets, yet did they always

THE LAW AND THE GOSPEL. 347

with most inward and hearty affection desire to see Christ in the
flesh also, as is commonly showed in the prophets. Wherefore
the Lord saith here unto his disciples, which saw him both in the
flesh and in the spirit, "blessed are the eyes which see the things
ye see." As if he said, Now is the acceptable year and time of
grace. The matter which is now in hand is so weighty and
precious, that the eyes are worthily said to be blessed, which see
it } for now was the gospel preached openly and manifestly both
by Christ himself, and also by his apostles, whereupon he here
calleth them all blessed which see and hear such grace. Of
which grace I have preached much and a long time to you ; I
would to God ye did keep that which I have spoken thereof
fresh in memory.

When the Lord spake these things, a certain lawyer started
up, showing himself as though he had been something, who,
tempting the Lord, saith, " Master, what shall I do to inherit
eternal life ?" This lawyer was endued with wisdom, and not
unskilful in the scriptures, which even his answer doth declare,
yet in this place he is proved a fool ; yea, he is brought unto
shame and ignominy ; for Christ taketh away all his glorying
even in one word, lie was of this mind, that he had observed
the whole law, and that he was a certain chief, one in respect of
others, as undoubtedly he was, and thought himself sufficiently
worthy, by reason of his godliness and learning, to be conversant
with the Lord. But what doth the Lord in this case : the text
following declareth, verse 26, "He said unto him, What is
written in the law ? how readest thou ? And he answering, said,
Thou shalt love the Lord thy God with all thy heart, and with
all thy soul, and with all thy strength, and with all thy mind ;
and thy neighbour as thyself. And he said unto him, Thou hast
answered right : this do, and thou shalt live." Methinks that
the Lord gave this good man a hard lesson; he dealeth very
straightly with him, it may seem to some that he should have
spared him a little, he putteth him to shame openly before all ;
he proveth that he had done nothing, who notwithstanding
thought that he had done all things. He asked what he should
do ; but I think he had enough and overmuch to do, if he had
been able to do more than he was.

If I had time, many things might be spoken of the two com
mandments ; for they are the chief and greatest commandments
in Moses, on which the whole law and all the prophets do hang,
as Christ himself saith in Matthew, chap, xxii. 40. Notwith-

348 THE DIFFERENCE BETWEEN

standing we will treat somewhat of them. If we consider the
commandments of Moses, they have respect altogether unto love;
for this commandment, Exod. xx. 3, " Thou shalt have no other
gods before me," we can no otherwise declare or interpret than,
thou shalt love God alone ; so Moses expoundeth in Deuter
onomy where he saith thus, Dent. vi. 4, 5, " Hear, O Israel, the
Lord our God is one Lord. And thou shalt love the Lord thy
God with all thine heart, and with all thy soul, and with all thy
might." From whence the lawyer took his answer. But the
Jews understand this commandment so, that they think it to
extend no farther than that they should not set up nor worship
idols. And if they can say and witness in mouth, that they have
one God only, and do worship none hut him, they think they
have observed this commandment. After the same sort did this
lawyer understand it, but that was an evil and a wrong under
standing thereof. llowbeit we must otherwise consider and
understand this precept, "Thou shalt have no other gods before
me." Thou, it saith, with all that thou art, but especially it
reqnircth all thine heart, soul, and strength. It spcaketh not of
the tongue, not of the hand, not of the knees, but of the whole
man, whatsoever thou art and hast. That no other god ma}' be
worshipped of me, it shall be necessary that I have the true
and only God in my heart, that is, I must love him from mine
heart, so that I do always depend on him, trust in him, repose
my hope in him, have my pleasure, love, and joy in him, and
daily remember him ; even as otherwise if we take pleasure in
any thing, we say, it doth me good inwardly at the heart. And
if any speaketh or laugheth, and doth it not in good earnest,
neither from his heart, we are wont to say, thou laughest indeed,,
but it cometh not from thy heart.

The love of the heart in the scriptures signifieth a vehement
and special love, which we ought to bear toward God ; they
which serve God with mouth, hands, and knees only, are hypo
crites, neither hath God any care of them; for God will not have
part, but the whole. The Jews did outwardly abstain from idol
atry, and served God alone in mouth, but their heart was far
removed from him, being full of diffidence and unbelief. Out
wardly they seemed to be very earnest in serving God, but within
they were full of idolatry, whereupon the Lord said unto them,
Matt, xxiii. 27, " Woe unto you, scribes and pharisees, hypo
crites ; for ye are like unto whited sepulchres, which indeed
appear beautiful outward, but are within full of dead men's bones,

THE LAW AND THE GOSPEL. 34Q

and of all uncleanness. Even so ye also outwardly appear righ
teous unto men, but within ye are full of hypocrisy and iniquity."
These are those wicked ones, which glory of the outward thing,
which go about to justify and make themselves good by their
own works, after the manner of the lawyer. Consider how great
the pride of this silly man was : he cometh forth as though he
could not be blamed, or rebuked of the Lord; he thought, yea, it
seemed unto him, that the Lord would here commend and praise
his life before the people; he thought not to learn any thing of
the Lord, but he sought only his own commendation ; he would
willingly have had Christ set forth his praise, toward whom the
eyes of all were bent, and who was an admiration to all. So all
hypocrites do : outwardly they pretend excellent, great and
weighty works ; they say that they have respect neither to glory
nor praise, but within their heart they are full of ambition, and
wish that their holiness were known to the whole world, showin°-
a goodly sign of their religion, by the biting of their lip, if they
hear any speak thereof. But our Saviour Christ showeth here
no kindness or gentleness to this lawyer, inasmuch as he putteth
him to shame ; that great holy man notwithstanding continueth
still in the same mind, and supposeth that he shall receive great
honour and singular praise because of his precious life, thinking
that he had fulfilled the commandment, whereupon also he look-
eth for a joyful answer, that the Lord should say, Good master,
your mastership hath done all things. But Christ answereth
him, " do this," which indeed is as much as to say, Thou art
altogether a sinner, thou hast never in all thy life fulfilled so
much as one letter thereof; so showing unto him how evil and
sinful he was.

Like unto this lawyer are all they which do most grievously
o fiend against the first commandment, and think that God is to
be loved no more than the words sound for, and that thereby it
is fulfilled ; the commandment therefore remaineth in their mouth,
and doth as it were float above the heart, and pierceth it not ;
but I must go much farther than so. I must love God so, that
I can be content to forsake all creatures for his sake, and if it
shall seem good unto him, my body and life, I must love him
above all things, for he is jealous, and cannot suffer that any
thing be loved above him, but under him he permitteth us to love
any thing. Even as the husband can suffer that his wife love her
maids, the house, household things, chattels, and such like ;
howbeit he suffereth her not to love any with that love wherewith

350 THE DIFFERENCE BETWEEN

she is bound unto him, but himself, yea, he will have her leave
all such things for his sake. Again, the wife requireth the same
of her husband. After the same sort God can suffer that we
love his creatures, yea, therefore they are created and are good.
The sun is a goodly creature, gold and silver, and whatsoever by
nature is fair, procureth us to love it, which maketh it dear unto
us, neither is C.iod offended thereat. .But that 1 should cleave
unto the creature, and love it equally with him, that neither will
he, neither can he suffer; yea, he will have me both to deny and
forsake all these things, when he requireth it of me, and
will have me content, although I never sec the sun, money,
riches, cvc.

The love of creatures must be far inferior to the love which
we musl bear toward him. As he is the sovereign good, so will
lie also be chielly loved before all other good things ; if he will
not suffer that I shall love any thing equally with him, much le.^s
will he suffer that I shall love any tiling above him. Thou seest
now 1 think, what it is to love dod with all thy heart, with all
thy soul, witli all thy mind. To love dod with all thy heart, is
to love God above all creatures, that is, although creatures be
very amiable and dear unto me, and that 1 take great delight in
them, yet must I so love them, that 1 do contemn and forsake
them, when my Ciod and Lord requireth that of me. To love
God with all the soul, is to bestow our whole life and body at his
pleasure ; if the love of creatures, or any temptation assail thce,
or would overcome thee, th.oti maycst say, I will rather part from
all these, than 1 will forsake my God, whether he cast me oil', or
kill me, or drown me, or whatsoever, through his permission,
shall come unto me, I had rather leave all things than him, 1 will
depend on my Lord, rather than upon any other thing whatsoever
it be. Whatsoever I have and am, 1 will bestow, but him will 1
not forsake ; the soul in the scriptures signifieth the life of the
body, and whatsoever is done by the live senses, as to cat, drink,
sleep, wake, see, hear, smell, taste, and whatsoever the soul
worketh by the body. To love God with all thy strength, is for
God's cause to renounce all the members and limbs of the body,
so that one will endanger whatsoever he is able in his flesh and
body, before he will commit that which is against God. To love
God with all thy mind, is to enterprize nothing but that which
may please God, whereby he understandeth the thought which
is in man, that that also be referred to God, and all things that
be acceptable unto him. Thou pcrceivest not what this com-

THE LAW AND THE GOSPEL. 351

mandment of God containeth in it. Thou shalt love God, thou,
thou saith he, and that wholly, even every part of thee, not thy
hands, not thy mouth, not thy knees alone. They which do
these things, as it is said, do truly fulfil it ; but no man liveth in
the earth which doth so, yea, we do all otherwise.

Wherefore the law doth here make us all sinners, so that not
so much as the least jot or point thereof is fulfilled of them that
are most holy of all in the world. For no man doth so cleave
with all his heart unto God, that he can leave all things for his
sake. We, alas ! are gone so far, that we cannot suffer so much
as a little word, nay, we will not forego the value of a halfpenny
for God's cause. How can it be that we should love God, when
his will is not settled in our mind ? If I love God I cannot but
love his will also. Now if God send sickness, poverty, shame,
and ignominy, it is his will; whereas what do we ? we murmur,
we grudge, our mind is carried hither and thither, we take most
impatiently, and yet is this the least ? what would we do, if we
should leave our body and life for God and Christ his sake ? then
would we show ourselves after another sort. But in the mean
time we do like unto this pharisee and lawyer ; we lead an honest
life outwardly, we worship God, we serve him, we fast, we pray,
and behave ourselves in outward appearance, justly and holily.
But God doth not require that of us, but that we should bend
ourselves to his will with pleasure and love, cheerfully and
lovingly. Whatsoever the Lord saith to the lawyer, he saith to
us all, to wit, that we have yet done nothing, but that all things
do yet remain to be done. All men therefore are guilty of
death and subject to Satan. All men are liars, vain, filthy, and
whatsoever they pretend, it is nothing worth. We are wise
in our own matters, that we may scrape together money
and goods, and we can speak most sweetly and fairly before
men, and cunningly propound or set forth our matter. What
doth God care for these things ? he require th of us that we
love him with our whole heart, which no man living is able to
perform ; whereupon of this place is inferred, that we are all
sinners, but especially they whose life hath a goodly outward
show only.

This is the former part of this text, namely, the preaching of
the law : now followeth the other part, which is the preaching
of the gospel, which declareth how we may fulfil the law, and
from whence that fulfilling is to be taken, which we shall learn
of the Samaritan. What doth the lawyer after that the Lord

352 THE DIFFERENCE BETWEEN

had thus dealt with him ? He, saith the Evangelist, willing to
justify himself, spake unto the Lord, and asked him as fol-
loweth, " Who is then my neighbour?" he asked not who is
my God ? as if he said, I owe nothing unto God, neither do I
want anything before God, yea, it seemeth unto me, that I do
neither owe anything to any man ; nevertheless I would wil
lingly know who is my neighbour. The Lord answering him,
bringeth forth a most goodly similitude, whereby lie deelareth
that we are all neighbours one to another, as well he that giveth
a benefit, as lie that receivetli and needeth one ; although by
the text it seemeth to appear, that he only is a neighbour, which
bestoweth a benefit upon another. But the scripture maketli
here no difference, sometime calling him our neighbour, which
bestoweth a benefit, sometime him that receivetli a benefit. .By
this similitude the Lord inferreth in these words, " Go and do
thou likewise," so that the lawyer had offended not only against
(Jod, but also against man, and wanted not only love towards
God, but also love towards his neighbour, unto whom he had
not done that good which he ought. This wretched fellow is
brought into such a case, that lie is found wholly evil, even
from the head to the feet. How came it to pass that he, being
most skilful of the scripture, could not beware of this ? So fell
it out ; he led a pharisaical, hypocritical, and counterfeit life,
which had not regard unto his neighbour, and to succour and
help others, but sought thereby only glory and honour before
men, and so looked by negligent and dissolute living to come to
heaven. .But ye have heard very often, that a Christian life
consisteth in this, that we deal with faith and the heart in things
that pertain unto God, but use our life and works towards our
neighbour ; and that I must not look while my neighbour scck-
eth a benefit, and requireth something of me, but according to
my duty, must prevent his asking, and of mine own accord offer
my liberality unto him.

Now we will see what the parable containeth in it. The
Samaritan in this place is, without all doubt, our Lord Jesus
Christ, who hath declared his love toward God and man : toward
God, in that he descended from heaven, and was incarnate, and
so fulfilled the will of his Father. Toward man, for that by and
by, after baptism, he began to preach, to work miracles, to heal
the sick, neither was there any work that he did, which did con
cern himself only, but all his works were directed to his neigh
bour, being made our minister, notwithstanding he is above all,

THE LAW AND THE GOSPEL. 353

and equal to God ; but he did all these things, for that he knew
that they did please God, and that it was the will of his Father.
When he had ascended to the height of the commandment, that
he loved God with all his heart, he left and committed the life of
his body, and whatsoever he had, to the pleasure and will of his
Father, saying, Father, behold all things that I have ; my life
and soul are ready at thy will ; I leave for thy sake the glory
and honour which I have had among men, yea, and all things,
how good soever they be, that the world may understand how
greatly I love thee : my Father, let for thy sake my wisdom be
contemned, that the world may count me for the foolishest of all ;
now make I myself most contemptible of all other, who was
before praised of the whole world ; now 1 am as a wicked
thief, who before was liberal, profitable, and beneficial to the
whole world : my Father, I make no account of all these things,
that I may be found obedient to thy will. This is that Sama
ritan, who being desired by no prayers, came and fulfilled the
law with his whole heart; he alone hath fulfilled it, which praise
none can take from him ; he alone hath deserved it, to him only
it appertaiueth. But whereas he is touched with care of the
wounded man, hath compassion on him, bindeth up his wounds,
bringeth him with him into an inn, provideth for him, and per-
taineth unto us. The man which lieth half dead, wounded,
beaten, and spoiled, is Adam, yea, and all of us. The thieves
which spoiled us, wounded us, and left us half dead, as yet a
little panting, are the devils. The horse and his rider do here
fall down, we are not able to help ourselves, and if we should
be left lying so, we should die through great anguish and distress,
our wounds would become festered, and our affliction miserable
and exceeding great.

This excellent parable is set before our eyes, lively painting
forth unto us what we are, what is the strength of our reason
and free-will. If that wretched man had gone about to help
himself, his case would have been made worse, he would have
hurt himself, he would have opened his wounds with moving,
and so would have fallen into greater calamity : Again, if he had
been left lying, it had been all one. So it cometh to pass when
we are left to ourselves ; our studies and endeavours surely are
nothing, whomsoever we set upon the matter. Hitherto sundry
ways and divers means have been invented, whereby we might
come to heaven, and amend our life ; this man found out this,
another that, whereupon have increased innumerable sorts of

2 A

3,54 THE DIFFERENCE BETWEEN

orders, letters of indulgences, pilgrimages to saints, which did
always make the state of Christianity worse. This is the world
which is painted forth in this wounded man, he being wholly
laden with sins, fainteth under so heavy a burden, and is not
able to help himself; but the Samaritan who hath fulfilled the
law, and is perfectly sound and whole, cometh, and doth more
than either the priest or Levite, he bindeth up his wounds,
poureth in oil and wine, setteth him upon his own beast, bring-
eth him with him unto an inn, maketh provision for him, and
when he should depart, diligently commendeth him to the host,
and leaveth with him suil'.cient for expenses,, none of which
cither the priest or Levite did.

BY the priest the holy fathers are signified, which flourished
before Moses, the Levite is a representation of the priesthood
of the Old TeMament. Now all these- could do nothing by
their works, but pas>ed by like unto this prie>t and Levite ;
wherefore though 1 had all the good works of Noah, Abraham,
yea, and all the faithful fathers, they would profit me nothing;
the pricM" and Levik- saw that mi-erable man lie wounded, but
they could not help him anything ; they saw him lie half dead,
but what was that to the purpose ? They could not give him
any remedy ; the holy fathers saw men drowned and plunged in
sins, even up to the ears, they also felt the sting and anguish
of sin, but what could they do hereunto ? they could make the
case wor^e and not better ; and those were the preachers of the
law, which show what the world is, namely, that it is full of
sin, and lieth half dead, and cannot even any whit help itself,
with its strength, reason, and free-will: But Christ is that true
Samaritan who is touched with as great care of that miserable
man, as of himself: neither doth the Samaritan call him unto
L'.in, for he hath no merit, but enjoyeth the mere grace and
mercy of Christ, who bindeth up his wounds, and having great
care of him, poureth in oil and wine, that is, the whole gospel;
he poureth in oil when grace is preached, when it is said, be
hold, O miserable man, this is thy incredulity, this is thy con
demnation, thus art thou wounded and sick; but stay, 1 will
show thee a remedy for all this : Behold, join thyself unto this
Samaritan, Christ the Saviour, he will best help and succour thee,
and beside him nothing. The nature of oil, as ye know, is to
make soft and mollify, so the sweet and gentle preaching of the
gospel maketh my heart soft and tender toward Ciod and my
neighbour, so that I dare bestow my body and life for Christ

THE LAW AND THE GOSPEL, 355

and the gospel, if God and need so require 5 sharp wine sig-
nifieth the holy cross of affliction, which forthwith followcth ;
neither is there any cause that a Christian should look far about
and seek the cross, for it sooner hangeth over his head than he
is aware of, as Paul witnesseth, 2 Tim. iii. 12, " Yea, and all
that will live godly in Christ Jesus, shall suffer persecution."
This is the cognizance and badge of this king ; he that is
ashamed of this cognizance, pertaineth not unto him ; moreover
that Samaritan putteth this wounded man upon his own heast ;
this is our Lord Jesus Christ, who beareth us, wre lie upon his
shoulders, upon his neck and body ; there is scarce a more
amiable and comfortable history in the whole gospel, than where
Christ compareth himself to a shepherd, which carrieth again
the lost sheep upon his shoulders unto the flock; the inn is the
state of Christianity in this world, wherein we must abide for a
little time ; the host is the ministers and preachers of the word
of God, and of the gospel, whose charge is to have care of us ;
this therefore is the sum ; the kingdom of Christ is a kingdom
of mercy and grace, where is nothing else but always to be
borne and to bear; Christ beareth our defects and infirmity, he
taketh our sins upon himself, and beareth our fall willingly, we
daily lie upon his neck, neither is he wearied with that bearing
of us.

It is the duty of the preachers of this kingdom, to comfort
consciences, to handle them gently, to feed them with the
gospel, to bear the weak, to heal the sick ; moreover they ought
fitly to apply the word according to the need of every one 5 this
indeed is the duty of a true bishop and preacher, not to proceed
by violence and injury, as it is the custom of our bishops at this
day, which vex, torment, and cry out, Go to, go to, he that will
not willingly, shall be compelled to do it against his will. We
must in no wise do so ; but a bishop or preacher ought to behave
himself as a healer of the sick, who dealeth very tenderly with
them, uttereth very loving words unto them, talketh very gently
with them, and bestoweth all his endeavours about them ; the
same must a bishop, or minister of any particular parish do,
and think no otherwise, but that this bishopric or parish is as an
hospital, wherein are such as are cumbered with divers and
sundry kinds of diseases. If Christ be thus preached, then faith
and love come together, which fulfil the commandment of love.
Now as the knowledge of the law and the gospel, and of the

2 A 2

356 THE DIFFERENCE BETWEEN

difference between them, is very necessary, I will treat of them
somewhat more at large.

Of the hnv and gospel. — 1 have very often admonished your
brotherly chanty, that the whole scripture divideth itself into
two parts : into the law, and the gospel. The law is that which
teach eth what we must do, what the will of God requireth of us.
The go/pel teacheth where that is to be received, which the law
commanded). Ji^ven as if 1 seek to take physic, it is one art to
tell v, hat the disease is, and another to minister that which is
good and wholesome to remedy it : so standeth the case here;
the law revcaleth the disease, the gospel ministereth the medi
cine, which is manifest even by the text, whereof we have already
treated ; the lawyer cometh, and being very desirous of eternal
life, askeih v.lr.t he must do; the law declareth this unto him,
saying, '• Thou shalt love the Lord thy dot! with ail thine he ;;1,
and with all thy soul, and with all thy strength, and with all thy
min.;, and thy neighbour as thyself." lie that readeth these
woi\is after a hare and slender sort only, as the lawyer did, nn-
deivlandclh them not; we must pierce into the law, and every
one behold his face and heart therein ; Clod must be beloved of
me from the bottom of my heart: Again, I must love him with
all my soul, that is, from the depth of my soul, so that I
thoroughly feel in myself that I love him ; for to love with the
soul signiiicth in the scripture such love as a young man beareth
toward a maid, which he ieeleth thoroughly in his mind ; more
over,, with all my strength, that is, with all my members, also
with all my mind, that is, all my senses, cogitations, and thoughts
must be directed unto God : Now ! find in myself that 1 do none
of these ; for if 1 must love God with all my heart, soul, strength,
and mind, it is requisite that mine eyes show no angry twinkling
or motion, that my tongue speak not any word, that my feet,
hands, cars, &c., show no sign of wrath ; that my whole body,
even from the crown of the head to the soles of the feet, and all
things belonging thereunto, do walk in charity, be as it were
ravished with love and pleasure toward God, and always serve
; i;d worship him ; wherefore, who is he which by the pleasure
love of virtue is chaste and righteous ? There cannot be one

o

such found in the earth ; for we always find ourselves readier to
wrath, hatred, envy, worldly pleasures, £c., than to meekness
and olhcr virtues. I find in me not only a spark, but even a fiery
furnace of wicked lust; for there is no love in my heart, no, not

THE LAW AND THE GOSPEL. 357

in all my members ; wherefore here in the law, as if it were in a
glass, I see whatsoever is in me, to be damnable and cursed ; for
not one jot of the law must perish, but all must be fulfilled, as
Christ saith : " For verily I say unto you, till heaven and earth
pass, one jot or one tittle shall in no wise pass from the law, till
all be fulfilled," Matt. v. 18. Now thou findest not this in thee,
that thou doest with all thy soul and heart, with cheerfulness
and pleasure, whatsoever the law exacteth and requireth of thee^
hereupon thou art damned and under the dominion of Satan.

The law therefore serveth us thus far, to teach us, that we are
condemned ; for by it we find all wicked desires in us, and yet
not so much as a spark of them ought to be in us. Howbeit,
our schoolmen not marking this, have taught, that if one do ac
cording to his ability, God doth give his grace unto him. They
are blind guides. They grant themselves, that a man is carried
with no pleasure or cheerfulness to that which is good, and yet
do they also teach, if one worketh, although it be with grief,
difficulty, and slothfulness, that it is well with him before God ;
but Christ hath taught otherwise in this place, that we should
work that which is good with pleasure and love, readiness, and
facility ; whom therefore shall we rather believe, Christ, or the
schoolmen ? But I leave that to your judgment. Of such cor
rupt and evil understanding of the law, monasteries afterwards
came, whereby entered this opinion, that it was thought to be
sufficient to salvation to live in a monastery,, and to follow the
orders thereof, although that were done even with grief of mind 5
so they taught ; but Christ will have us to work with pleasure
and cheerfulness, so that if any thing be done with burden or
grief of conscience, it is sin ; remove thyself therefore quickly
from such a work : wherefore thus it might be said unto them;
Behold, O man, thou miserable creature, thou oughtest to be
carried with a certain delight to the doing of the law of God,
but thou comest with no pleasure or cheerfulness hereunto ; now
see that thon show thy pleasure and love herein, otherwise thou
shalt be the enemy of God, and the friend of Satan ; thus men,
leaving their own rashness, might come to the knowledge of
themselves, and might then say; Therefore, O God, am I con
demned, and that not unjustly. Hereupon it followeth, that we are
all under Satan, as long as we feel in us this difficulty and hard
ness to do that which is good. Wherefore if I should speak the
truth, I should say thus : I find indeed something that is good in
the law of God, but it is my death ; and if it could be, I would

3oS TTIE DIFFERENCE BETWEEN, ETC.

wish that it were not; so are all men affected in their heart, as
Paul plainly teacheth, Romans vii., If we should remain in such
condemnation, we must needs perish for ever.

There is therefore another part, that is, the gospel, which
bhowclh comfort and salvation, declaring where that is to he had,
whereby the law is fulfilled; when therefore I know hy the law,
that 1 am a condemned man, then lie I half dead among thieves,
Satan halh spoiled my soul, and hath moreover in Adam taken
away all faith, all righteousness, and hath left nothing hut bodily
life, which is also quickly extinguished. Then come Levites
and prkvts, which teach this and that, but can help nothing, and
so pass by ; but when the Samaritan cometh, he helpeth, that is,
when Christ cometh, lie showeth his mercy unto us, saying after
this sort; Behold thou oughtest indeed to love (iod with all
thine heart, but thou doest it not, now believe only in me, and
thou slialt enjoy my obedience as thine own, this only helpeth
me; then he pulteth me on his own beast, that is, on himself,
and carrieth me into the inn, that is, into the church of the
faithful, then he by and by poureth his grace into me, that is, oil ;
that I may feel myself to be laid upon his shoulder, that at the
last makcth me to be of good cheer, and quiet and well affected
in conscience, afterward he poureth in wine also, which with its
sharpness may abate and tame the force of old Adam ; and yet
am I not so wholly restored unto health ; health is indeed poured
in and begun, but not yet wholly finished; then Christ hath care
of me, and by his grace poured into me, doth purify me, that
from day to day 1 may become more chaste, meek, gentle., faith-
fid, &c., until 1 wholly die, for then 1 shall be altogether made
perfect ; so when we shall come to God the Father, and be
asked of him, whether we believed in God, we love him, &c.,
the Samaritan Christ our Lord, who hath laid us on his own
beast, will come forth and say, Lo, Father, although they have
not wholly fulfilled the law, yet have I fulfilled it, suffer thou
that to turn to the profit of them that believe in me ; so it is
needful that all the saints, although very holy, be laid upon the
back of Christ. If so be that the holiest of all, as the priests
and Levites, could not satisfy the law, how shall we go about
with our feigned works, what is shaving, habit, &c., to fulfil the
same ? O wretched and miserable calamity. These things shall
~o\v suffice to have been spoken concerning this text; let us
pray unto God, that he will give us his grace.

CONCERNING THE EXERCISED ETC. 359

SERMON XXIX.

CONCERNING THE EXERCISE AND INCREASE OF FAITH.

John iv. 46 — 54. And there was a certain nobleman whose son
was sick at Capernaum. When he heard that Jesus was come
out of Judea into Galilee, he went unto him, and besought
him that he would come down, and heal his son : for he was
at the point of death, 8>c.

AN excellent example of faith is set forth in this text, of what
sort it is, of what nature and quality, namely, that it is not a
resting or idle thing, but lively and void of idleness, which goeth
not back, proceedeth on, and still more and more increaseth,
which if it be not done, it is no faith, but only a dead opinion of
God in the heart ; for a true and sincere faith, which the Holy
Ghost poureth into the heart, cannot be idle; which I say for
this cause, that no man be therefore secure, although he hath
obtained faith, neither that he stay there. It is nothing to begin
unless we increase by continual going forward, and come to
greater knowledge of God ; for, on the contrary side, it is the
nature and quality of our adversary Satan, not to be idle, as
Peter saith, Satan sleepeth not, but " goeth about as a roaring
lion, seeking whom he may devour;" if so be that the devil is
neither idle, neither sleep cometh upon him, neither shall it be
meet for a Christian to be idle or put his hands in his bosom,
forasmuch as he hath the devil his enemy, who is stronger than
himself; for he is called the prince of the world. " For we
wrestle not against flesh and blood, but against principalities,
against powers, against the rulers of the darkness of this world,
against spiritual wickedness in high places," Eph. vi. 12. This
prince governeth the world furiously, and fiercely rageth, and
cannot suffer the prosperous success of a Christian ; neither is it
to his profit to be suffered of him, for an entry being made
hereby, his kingdom is burst in two, and his net torn in pieces,
out of which, as much as he is able, he suffereth no Christian to
escape; moreover when the fire of faith is kindled, and the flame
fostered, and Satan trieth and marketh that, by and by he prac-
tiseth deceit against it, for he knoweth how much hinderance his
kingdom shall take thereby : wherefore as earnestly as he can,
even with all his power, he defendeth his kingdom, and laboureth

360 CONCERNING THE EXERCISE AND

to keep all in obedience to him. Wherefore it is most certain,
that when a Christian hath begun to believe, by and by tempta
tion and persecution \vill assail him ; \vhicli if it come not to
pass, it is a sign that his faith is not yet sound, and that he hath
not as yet truly received the gospel ; for wicked Satan hath a
very sharp sight, he by and by spietli out where is a true Chris
tian, wherefore lie applicth himself wholly unto this, that he may
enforce him to fall, may besiege him, and assail him on every
side : for he cannot sufiVr that any should revolt from his king
dom, it is perilous therefore for a man to believe, for the devil
is ready that he may set upon him, and overthrow him, which
sometimes chanceth even to very holy men, which understand
the word of God well, when they stand upright, and think them
selves safe, that privy wicked fiend cometh upon them by little
and little, and wrestleth with them so long, till he overthrow
them, and cast them to the earth. Set beibrc thine eyes Mo.-ed
and Aaron who were guides of the Jews ; they had an excellent
faith, when they brought the people out of Kgypt, and all the
people iu faith passed through the Ked Sea, death, the wide
wilderness, ;md many other marvellous things, whereby they
showed their faith, but at the last they fell grievously, they fear
that they shall perish with hunger.

Is it not a thing most miserable, thai, by so grei.l
show their faith, they go into death and through death, wrestle
with it, and overcome it, and yet while they think themselves
surest, they fall and sulier themselves to be overcome of the
belly, murmur against God, and are so grievously tempted, that
they fall altogether? wherefore it is not certain and sure, if one
begin to believe, and doth not always more and more increase
in faith. Yea, that godly man Moses, who had so great and
strong a faith, did fall also when, as he should bring water out
of the rock with a staff, he doubted and talked thus to the
people, Come let us see whether we can bring water out of the
rock. That good Moses, who had shown so many and so
great signs, falleth into reason and carnal understanding, fear
ing lest the incredulity cf the people would hinder so great a
miracle and sign ; but it had behoved him to cleave fast to the
word of God, and to think it higher, greater, stronger, and
mightier than the unbelief of the people : that great man w s
tempted, he stumbled, and was overthrown. We have like ex
amples in the New Testament. Peter was hardy and firm in faith
when he beheld Christ upon the water; he said unto him with a

INCREASE OF FAITH. 3fil

strong faith, Lord, suffer me to come unto thee, committing
himself to the water even as to the ship, he thought assuredly
that the water would bear him ; then was there an excellent
faith in Peter and great courage, which durst commit himself
wholly unto death in the midst of the sea, reposing his hope
freely and boldly in Christ; but when he thought himself most
safe, a storm and tempest ariseth, he forgetteth the word, suf-
fereth his faith to fail, and he himself also falleth, suffering
Satan to pluck faith out of his heart ; faith truly is a subtle
and delicate thing, a small thing maketh it to stumble and
fall ; Satan is always watchful and circumspect, and doth by
and by obtain his purpose, if we do not diligently watch. How
earnestly did the common people follow Christ ! they thought
that he was a prophet,, and did so cleave unto him, and so de
fend him, that the princes of the people were made astonished,
neither durst they so much as lay hand on him ; but when they
apprehended him, proceed against him, fasten him to the cross,
the people all forsake him, and come no more to him. A pro
phet is present, and no man any more assisteth him, but they
rather cry out against him, Crucify him, crucify him ; and that
which is most detestable of all, his own disciples revolt from
him; what is become now both of their faith and holiness? So
is it at this day in our time ; at the first when the gospel began
to shine, the preaching thereof was acceptable and pleasant,
then many seemed willing to embrace it, but when monks and
sacrificing priests,, nuns, &c., began to be spoken against and
the mass to be confuted, all (a marvellous thing to be spoken)
fell away as leaves off trees.

Again, when princes also were touched, the gospel suffered
greater persecution, and did by little and little daily decrease.
Moreover Satan is not idle, whereupon he stirreth up heresies
and schisms, for how many sects have we hitherto suffered ? He
sleepetli not, he will stir up greater mischiefs, also he never
resteth, but looketh about, and trieth every way, that he may
bring the matter to that pass, and prevail so far that no sound
doctrine may remain in the church, but that if all Germany be
diligently viewed, a sermon may no where be found, wherein
the word of God is truly preached, as it was before. He goeth
about to extinguish and abolish all the doctrine of Christ now
increasing^ for he cannot bear it, it is not an easy thing to
avoid so great an enemy, he lieth in wait, and vieweth all
places,, and so diligently bestirreth himself, that even the

CONCERNING THE EXERCISE AND

learned fall, and the elect, and stumble, as Moses, and Peter,
with the rest of the apostles. We think ourselves safe, and
live securely, no man considereth, no man hath a care of the
word. \Ve should pray and beseech God, that he would vouch
safe to preserve the gospel, and make his holy name to be
spread and published more abroad, but no man is touched with
care hereof, no man prayeth that it may have good success;
wherefore it is to be feared, that at the last it will come to pass,
that God will sut'ier Satan and us to run together into one, then
shall we be in a desperate state, for he will easily throw us to
the ground, when we are come into so great miserv by our own
slotlifulness and default. Satan moreover can so set forth the
matter by seditious spirits, that men shall think it to be just;
as the Arians were persuaded, that their opinion was sound,
but the Christian humbleth himself, taketh nothing rashly upon
himself, but with an humble heart saith thus unto (iod: JNlost
gracious (iod, although 1 know that the cause uhich I favour is
just, yet without thy help 1 am not able to maintain it, thou
therefore help me, otherwise1 I shall be cast and overthrown.
He is indeed certain of his cause even as Peter was on the water,
who could not be surer, when the water did bear him; for he
knew no let or hinderance ; but when the wind was great, and the
water troubled, he perceived what was wanting in him ; which is
thoroughly to be received into our mind, and considered of us ;
for although the certainty of our cause be confirmed, strength
ened, and ratified with plain sentences of the scripture, ATct it
is by the might, counsel, and power of (iod, that we are de
fended, and Satan our chief adversary and enemy repressed ;
which is therefore done that God may stir us up to watch, and
keep us in awe, that we may always be watchful, and cry unto
him : Lord, help us, and increase our faith, for without thee we
are able to do nothing.

Our heart must be always so disposed, as though we began
to-day to believe, and always so affected, that we desire and
labour to go more and more forward ; for that is the nature,
force, and quality of faith, that it always increaseth and waxeth
stronger : Satan, as it is a little before mentioned, neither is
idle nor resteth ; if he be once overthrown, he riseth again ; if he
cannot enter in by the door, he endeavoureth to steal in behind,
and if this be not permitted him, he breaketh in through the
roof, or entereth in through a hollow place digged under the
threshold, for he doth earnestly follow his work, until he

INCREASE OF FAITH. 363

come in ; he useth many deceits and practices ; if he prevaileth
not by one, he taketh in hand another, and doth that so long
until he hath obtained his purpose. Man is a weak and miser
able thing, as Paul saith, 2 Cor. iv. 7, " We have this treasure
in earthen vessels," &c. I am more frail than a pot compared
to the potter, and a pot is a very weak thing, inasmuch as it is
easily broken, and whatsoever is in it is spilt. Now Satan when
he knoweth how great a treasure faith is, kept in a frail pot
(that I may so speak) he is in a great rage and fury, and saith
thus unto us ; I will touch thee, I will break thy pot, thou hast
a great treasure, which I will spill ; so God settcth the silly
pot in the midst of his enemies, which should utterly perish,
even in a moment if he did not defend it, for it may quickly be
shaken and broken in pieces, yea, if it be but bitten of a viper
it perisheth. And it is not hard for Satan even in one moment
to waste and destroy a whole country. Wherefore that vexeth
him, that God dealeth with him so simply, setting a silly pot
against him, when he notwithstanding is so great a prince, and
the most mighty ruler of this world.

Now it would grieve me, if I being strong and valiant, any
man should set upon me with a reed ; surely I being moved with
anger would break the reed in pieces ; for I had rather that he
would set upon me with a spear, sword, and armed on all parts.
It grieved stout Goliah, that David durst come unto him un
armed, only with a staff; so it greatly grieveth the devil that
God will suppress him by flesh and blood ; if some stout spirit
should resist him, it would not grieve him so much, for that
troubleth him above measure that a silly worm, a frail pot, should
come to despise him, an earthen vessel against a most mighty
prince. God hath laid up this treasure, saith Paul, in a miserable
and weak vessel ; for man is a weak creature, by and by moved
to wrath, to covetousness, to pride, &c., so that Satan may easily
shake and break the vessel ; for if God would permit him, he
would forthwith break it all to pieces. Now all this is done,
saith Paul, that we may know that not by our own power but
by the power of God, we are preserved from all evils, and espe
cially from the force and fury of Satan, who goeth about like a
roaring lion, desiring to bruise and break the weak vessels and
frail pots ; and that we may hereby also be stirred up to be
watchful, and to lift up our eyes toward heaven, and pray unto
God, that he will vouchsafe to increase and defend our faith, and
preserve the vessel by his strength.

364 CONCERNING THE EXERCISE AND

Thus have we an entrance unto our text ; it rcmaineth that we
now consider the same in order. The Evangelist saith thus :
" There was a certain nobleman, whose son was sick at Caper
naum." It falleth out with many other men also, that they have
their children sick ; but that which he saith afterward is to be
marked : " When he heard that Jesus was come out of Judea
into Calilee, he went unto him, and besought him that he would
come down, and heal his son : for he was at the point of death."
Here faith beginneth and trusteth in Christ. Xow that he had
faith the gospel declareth : for lie heard of Christ how he healed
the sick, thereupon his heart was set upon him, and he resorteth
unto him, thinking- thus : If he helpelh all men he will also help
me, and will heal my son. He counteth Christ for such a man
as is able to help men, and hopeth and promise! h to himself all
goodness from him ; and that indeed is a true Christian heart
which cleaveth fast unto Cod. If that this ruler had stood in a
place or way having two paths, doubting with himself, he had
not gone unto Christ, but his heart would have been thus
affected: He hclpeth others indeed, but who can tell whether
lie will help me also ? Uowbcit he doth not thus doubt of Christ,
but riseth ami maketh haste unto him.

This is the beginning of faith ; now yc shall see how Christ
mecteth him on the other side, and answereth otherwise than he
thought for, that his faith might be tried, and thus he saith unto
him : " Except ye see signs and wonders, ye will not believe."
Christ said also to Peter, Matt. xiv. 1*1, " O thou of little
faith, wherefore didst thou doubt ?" Peter undoubtedly had faith,
and did believe in Christ, whereupon he committed himself to
the water, but when he saw the wind, he was afraid, and began
to be drowned ; so in this place, that good man hearcth a good
report of Christ, that he helpeth every man, which he believed),
and therefore resorteth unto him. But when he heareth that
Christ denieth to come, he stumblcth, and his faith faileth, fear
ing that Christ would not come unto him. This is as it were
an assault and sore blow, here his new begun faith beginneth to
be tempted. It was a hard saying, " Except ye see signs and
wonders, ye will not believe ;" which saying doth so tempt him,
and bring him into doubt, that he almost falleth. Satan standing
at his back, saith unto him: Get thee home, look to thy busi
ness, for he will not help thee; notwithstanding the ruler did
not by and by leave off, but prayed the Lord, " Sir, come down
ere my child die.'' Here his fuith began to be in clanger and

INCREASE OF FAITH. 365

fail, but God doth not forsake him, but lifteth him up again and
saith unto him, fi Go thy way; thy son liveth." If the ruler
had not had faith, he would not have requested Christ to come
to his son ; what therefore doth he want ? Even this ; he be
lieved if Christ came to his house, he could then help his son ; if
he did not come, he could not help him. Neither did his faith
extend so far, as to believe that Christ even being absent could
heal the sick ; but it behoved that he should have a higher faith.
Wherefore Christ lifteth him up, and setteth him in a higher state,
and saith unto him, " Go thy way, thy son liveth." Here he
first ascendeth from his former faith, whereby he believeth that
Christ could heal being present, and cometh to a higher faith, so
that now he believeth the word : for if he had not believed the
word he would not have left Christ, neither would have departed
from him, until he had come with him to his house. By having
laid hold on the word, he clcaveth unto him by faith, for his son
is at home, and Christ is with his father; wherefore the father
receiveth this word in his heart, and thinketh with himself after
this sort. My son is sick, but I shall find him whole ; which
faith was contrary both to reason and experience. Reason would
have thought thus : when I came from my son he was sick, as I
did leave him, so shall I find him. But faith saith otherwise ; it
resteth only in the word, and trusteth wholly unto it, neither
doubteth it that any thing will fall out otherwise than a word
speaketh, (i Go thy way, thy son liveth." This is a right and
strong faith, when a man leaveth sense, wisdom, reason, and
trusteth wholly in the word of God. Christ saith, " Thy son
liveth;" and he saith within himself, Without doubt it is true I
shall so find it. So faith remaineth not idle, nor resteth, but
increaseth, and goeth forward.

Thus Christ dealeth with us also ; he suffereth us to be
tempted, that we may increase in faith ; if in the end of our
life, when we must die, we shall have but a spark of such faith,
we shall be in a good case, as Christ saith unto his disciples,
Matt. xvii. 20, " If ye have faith, as a grain of mustard-seed,
ye shall say unto this mountain, remove hence to yonder place,
and it shall remove; and nothing shall be impossible unto you."
A grain of mustard-seed is but a small thing, but he that hath
faith agreeable to the smallness of this grain, shall be saved.
Neither must we so much consider this, that our faith is little,
but we must look unto this, we must have regard unto this, that
the grain of mustard-seed do remain, and be not eaten up of

366 CONCERNING THE EXERCISE AND

the birds ; that Satan pluck not faith out of our hearts. We
must not look how little the faith is, but we must regard and
take heed that fuith be not taken away. Peter had faith upon
the sea, and therefore was he carried by the water, that he
should not be drowned ; if he had so persevered in faith, he
might well have walked a, hundred miles upon the sea, but when
he failed in faith, he began to be drowned. So Moses had a
strong faith, but he fell from it. It consisteth not in the strength
or slenderness of fuith, that we do stand, but in persevering and
remaining faithful. It may be that he shall persevere in faith,
which hath but a slender faith, and he that hath a strong faith
shall fall and doubt. Moses and Peter had an excellent faith,
so that Moses by faith did lead the people through the midst of
the sea and death, and Peter without doubting went down out
of the ship into the sea; but they fell from their faith, howbeit
(iod raiseth them up quickly again. But the thief on the cross,
having once laid hold of faith, continued constant.

Now dod therefore sulTereth it to be thus, that he may bring
down rash arrogancy, that we do not gloriously extol ourselves,
but always remain in tear and awe ; lor when temptation cometh
upon us, we do forthwith fall into error if God do not assist and
strengthen us, of which thing we may see a very goodly simili
tude in a tree, which in the spring-time buddeth and openeth
itself, so that it doth as it were become white by reason of the
blossoms. A shower falling upon it, many of the blossoms are
shaken on0, and the frost also doth much more consume them ;
afterward when the fruit beginneth to spring forth, some great
wind blowing, much of it being newly come forth, fulleth down,
and when it waxeth ripe, the caterpillar cometh, which wiih
other worms gnaweth and spoileth it so much, that scarce the
twentieth part, yea, scarce the hundredth part, many times
remaineth. The same cometh to pass with the hearers of the
gospel : in the beginning thereof every one coveteth to be a
true Christian, every one liketh of it very well, and the first
fruits thereof are very pleasant ; but when wind, a shower, or
temptation cometh, all fall away from it by companies ; after
wards sects and seditions arise, which like unto worms and
cankers gnaw and infect the fruits of the gospel, and so many
false opinions spring up, that very few do persevere in the true
profession of the gospel : we have here, thanks be given to Al
mighty God, the word of God plentifully taught ; we are delivered
ouLol the deep and great darkness; but we, forgetting the word,

INCREASE OF FAITH. 367

are made weak, we live, having no care of the word, for it is not
savoury unto us : but when hereafter false prophets shall break iu
with their corrupt opinion, and Satan also shall violently assail us,
finding us idle, and the house swept and garnished, he will bring
with him seven other spirits worse than himself, and the end shall
be worse than the beginning : which things, if they do so fall
out, let us not therefore be quite discouraged, but let us rather
instruct one another, that we may learn to cleave unto God, and
pray unto him, and say, Merciful God, thou hast given unto
me to become a Christian, give unto me also that I may per
severe, and become daily richer in faith. Although the whole
world did resist, and every one conspired to destroy the gospel,
yet will I be nothing moved, but, by thy divine help, will de
pend on the gospel. But, to return again to the ruler : ye have
heard that his faith was very notable and excellent ; he heareth
the word, " Thy son liveth;" he believeth it and goeth away
giving honour to God ; lie receiveth the only word, he trusteth
wholly unto it : hereupon God dealeth so graciously with him,
that he restoreth health unto his son, raiseth him up, and
strengthened! him in faith, neither suffereth him to stick in
doubt or infirmity, but established! him, and maketh him strong,
and causeth him to go forward and increase : neither doth God
delay until he cometh home, but declareth unto him, being yet
in his journey, the health of his son, sending his servants to
meet him5 that they might bring him good news, and say, thy
son liveth ; for God cannot defer or delay. Where there is a sin
cere heart, which trusteth in him alone, all other things being
left, looking only unto the word of God, there God cannot hide
himself, but revealeth himself, and cometh unto such a heart,
and maketh his abode there, as the Lord saith, John xiv. Now
what can be more joyful than for a man to give credit to the
word of God, and to be plucked from it by no affliction or temp
tation, but to shut his eyes against every assault of Satan, to
lay aside human sense, understanding, reason, and wisdom,
and to say daily in his heart, God hath spoken it, he cannot
lie ? I say nothing is more joyful than such a faith; for what
soever we ask of God with such a faith, we receive it more
abundantly of him, than ever we desired it, and God is sooner
present with us, than we had thought. Hereupon the Evangelist
useth so many words, even unprofitable, as it appeareth unto
us, as these : " And the man believed the word that Jesus had
spoken unto him, and he went his way. And as he was now

368 CONCERNING THE EXERCISE AND

going down, his servants met him, and told him, saying, thy
son livcth. Then inquired he of them the hour when he began
to amend ; and they said unto him, yesterday, at the seventh
hour, the fever left him. So the father knew that it was at the
same hour, in the which Jesus said unto him, thy son liveth."
All which tendeth unto this, that we should know, that if we
believe in the Lord, he will give us abundantly whatsoever we
shall pray unto him for.

The conclusion the Evangelist maketh as followcth, l( and
himself believed, and his whole house." He so increased in
faith, that he did not only ascend from a low state to a higher,
but he brought others also unto faith ; lie had surely an effectual
failh, which did not rest idle and {slothful in the heart, but did
break forth, so that whosoever were in his house were brought
unto faith ; for this is plainly the nature of faith, this is the
quality of it, to draw others into it, and burst forth, and apply
itself even unto the work of love, as Paul witnesseth, Gal. v.
That faith which workclh by love is effectual, for it cannot keep
silence or be idle, as David sailh, Psalm cxvi., which place Paul
applieth to the faithful, "2 Cor. iv. lo, " 1 believed, and therefore
Lave 1 spoken." Faith can do no other, for it is enforced to
speak, neither can it keep silence, inasmuch as he that is en
dued with it endeavoureth to profit his neighbour ; this ruler
had faith for himself, but it doth not remain in him alone, but
breaketh forth. For without all doubt he declared to his family,
how he came unto Christ, and received comfort of him, which
they also believed ; so we also, when we believe, must open
our mouth and confess the grace which God hath showed unto
us ; which is the chief and most excellent work of faith, thai
one instruct another in the word ; for Paul saith, Rom. x. 10,
" With the heart man believeth unto righteousness, and with
the mouth confession is made unto salvation." If we be ashamed
of this word, it is a certain argument of a very light and uncer
tain faith. We see therefore that there is no difference with
Christ between the strong and the weak in faith, for a little faith
is faith also. He therefore came into the world that he might
receive to himself, bear, and sustain the weak. If he was so
impatient as we are, he would by and by say unto us, Get thee
from me, I will none of thee, because thou believest not in me :
but this is greatly to be commended, when one can handle the
weak gently, and do not deal rigorously with them, and repel
them by impatience ; for although they be weak to-day, the hour

INCREASE OF FAITH.

may come when they shall receive the word more abundantly
than we : thus we ought to instruct and teach one another, that
we may depend on the word of God ; for if we continue sticking
on in the word, we shall be strong enough for the devil ; for we
glory of the word, although we are but weak. Unto Satan, who
is able even in one hour to overthrow us all, all men should be
even as a feather, which he would be able to remove away, how
and when he will, yea, even with his breath : but if we believe,
that feather is made more heavy unto him than the hill Olympus ;
for a Christian beareth Christ in himself, and Christ is heavier
than heaven and earth. Thus much may suffice concerning this
text.

SERMON XXX.

OF MERCY TO SOME, AND JUDGMENT TO OTHERS.

Matt, xviii. 23 — 35. Therefore is the kingdom of heaven
likened unto a certain king which would take account of his
servants., and when he had begun to reckon, one was brought
unto him ivhich owed him ten thousand talents, fyc.

CHRIST brought forth this parable unto that answer which he
had made to Peter, unto whom he had before committed the keys
of binding and loosing ; for when Peter asked him how oft he
should forgive his brother his offence, whether it were enough to
forgive him seven times, and he answered, not seven times, but
seventy times seven, he then added this similitude, by which he
inferreth, that his heavenly Father will do likewise unto us, if
we do not forgive our neighbour, even as the king did here unto
the servant, which would not forgive his fellow-servant a small
debt, whenas his lord had forgiven him so much. We have
oftentimes taught that the kingdom of God, wherein he reigneth
by the gospel, is nothing else but such a state or government,
wherein is mere forgiveness of sins, so that where such a govern
ment is not, wherein sin is pardoned, neither is there the gospel
nor kingdom ; wherefore those two kingdoms are to be sepa
rated, one wherein sins are punished, and another wherein they
are forgiven, or wherein the law is exacted, and wherein that
which is due by the law, is remitted.

2 B

370 OF MERCY TO SOME, AND

Tn the kingdom of God, where he reign eth by the gospel,
there is no exacting of the law, neither any dealing by the law,
but only remission and forgiveness, neither wrath nor punishing,
but brotherly service and well doing one to another ; notwith
standing the civil law or magistrate is not taken away, for this
parable speaketh not any thing of worldly government, but of
the kingdom of God only : wherefore he that is yet governed
only by the regimen of the world is yet far olT from the king
dom of heaven, for worldly government pertaineth wholly to
inferior things. As if a prince govern his people so, that he
suiTer injury to be done to none, punishing offenders he doth
well, and is therefore commended ; for in that government this
sentence ilourisheth. Pay that thou owest ; which if thou do
not, thou shalt be cast into prison : such government we must
have, l.owbcil we come not to heaven by it, neither is the world
therefore saved, but this government is therefore necessary,
that, the world do not become worse, for it is only a defence
and fortification against wickedness, which if it were not, one
would devour another, neither could any man keep in safety
his own life, wife, goods, children, <S:c. That therefore all
things should not iall, come to ruin, and perish, (iod hath ap
pointed the sword of the magistrate, whereby wickedness may
be partly repressed, peace and quietness among men maintained,
and one may not do another injury, wherefore this is in any-
wi>e to be kept : but as I said, it is not ordained for them that
are in the kingdom of i>Tace, hut therefore only, that men be
not more deeply plunged in wickedness, and become worse.
V. herefore no man that i:- only under the regimen of the world,

("""*

ought to glory that he doth therefore well before God, before
whom all is yet unrighteous ; for thou must come so far that
thou do resign that which is just before the world, and yield of
thine own right. This the gospel doth here require, which on
cither side setteth forth unto us only forgiveness. First, the
lord forgiveth the servant all the debt, then he rcquireth of
him, that lie forgive his fellow-servant his, and remit his offence :
these things God rcquireth, and so must his kingdom be ordered,
that no man be so wicked, neither suffereth himself so to be
moved, that he cannot forgive his neighbour. And as it is a
little before this text taught of the gospel, if he should provoke
thec to anger even seventy times seven, that is as often as he
can offend against thec, thou must yield of thine own right, and
cheerfully forgive him all things ; why so ? because Christ did

JUDGMENT TO OTHERS. 371

the same ; for he set up and erected such a kingdom, as wherein
is only grace, which must at no time cease, so that if thou repent
all things will be wholly forgiven thee, as often as thou sliult
offend, forasmuch as he hath ordained the gospel, that it might
preach no punishment, but only grace and forgiveness of sins.
This kingdom standing, thou mayest always rise again,, how
deeply soever thou fallest, and so often as thou faliest, so as
thou repent ; for although thou fallest, yet this gospel and
mercy-seat always continueth. As soon therefore as thou hast
risen again and returned, thou hast grace restored : howbeit he
requireth this of thee, that thou also forgive thy neighbour all
things, which he hath committed against thee, otherwise thou
shalt not be in this kingdom of grace, neither shalt thou become
partaker of that which the gospel preacheth, that thy sins may be.
forgiven thee ; this briefly is the sum and meaning of this text.
Moreover we must not here omit to declare who they are that
receive the gospel, and unto whom it is acceptable ; for surely
that kingdom and government wherein Cod reigneth and ruleth
by the gospel, is most excellent and gentle, forasmuch as in it
mere forgiveness of sins is preached, howbeifc it pierceth not into
the heart of every one ; neither is it considered or esteemed of
all ; for thou mayest find many light and inconstant men who
abuse the gospel and lead their life dissolutely and loosely,
doing what they list, who think that they should be rebuked of
none, seeing that the gospel teacheth nothing but forgiveness of
sins. The gospel is not preached to these who do so vilely
esteem a precious treasure and deal lightly with it : wherefore
neither do they pertain to this kingdom but to worldly govern
ment, that they may be stopped from doing whatsoever they
like and list ; to whom then is it preached ? To them that
thoroughly feel such misery, as this servant did here. Where
fore consider what happeneth unto him j the lord taketh pity of
his misery, and forgiveth him more than he durst desire ; but
before this is done, the text saith, the lord first took account of
his servants, and when he began to reckon, one was brought
unto him which owed him ten thousand talents, and because he
had nothing to pay, his lord commanded him to be sold, his
wife and children, and all that he had, and the debt to be paid :
which truly were no pleasant words, but even exceeding severity
and terrible judgment ; then is he brought into so great per
plexity and distress, that he falleth down on the ground and
asketh mercy, and promiseth more than he hath or is able to

Or MERCY TO SOME, AND

pay, saying, Loi'd, refrain thine anger toward me, and I will

pay thee all.

Here is set forth unto us, who they are unto whom the gospel
is acceptable ; for so cometh it to pass between God and us;
when God will take an account of us, he scndeth forth the
preaching of his law, whereby we learn to know what we ought
to do: as when God saith to the conscience, thou shalt worship
n:> other (Joel, but shalt acknowledge me alone for God, shalt
love mo with all thine heart, and repose thy trust in me only ;
this is the book of accounts wherein is written what we owe,
which he taking into his hands, readeth before us and saith, Lo,
this thou oughtest to have done, thou oughtest to fear, love,
and worship me alone; thou oughtest to trust in me alone, and
from me to promise to thyself all good things : howbeit thou
do^t otherwise-, thou art my adversary, thou believest not in me,
but rep c?st thy trust in other things, and, in line, thou seest
here that thou dost not observe so much as the least point of
the law. When the conscience hath heard these things, and
the law hath touched one well, he seeth then what he ought to
do, and what he hath not done, and iindeth that he hath not
kept so much as a letter of the law, and is compelled to con
fess, that he hath not performed that obedience and duty which
God justly requireth of him; what doth the lord now? when
the conscience is thus touched, and feeleth itself condemned,
and is distressed with exceeding great misery, lie saith, Sell
him and whatsoever he hath, and let him pay the debt. This
is the judgment which forthwith followeth, when the law hath
revealed sin, and said, This thou must do, that thou oughtest to
have done, thou hast done nothing thereof; for to sin is re
quired punishment, that man may be compelled to pray ; for
God hath not so made his law, that he doth not punish them
that transgress it. It is not sweet and pleasant, but bringeth
bitter and horrible pain with it, it delivered] us to Satan, it
casteth us down to hell, and leavcth us wrapped in temptation
until we have paid the utmost farthing : this Paul hath notably
well declared, Rom. iv. 15, "The law worketh wrath:" that
is, when it revcaleth unto us that we have clone unjustly, it
sccmeth nothing before vis but wrath and indignation : for
v, hen the conscience seeth that it hath committed evil, it feeleth
that it hath deserved eternal death, after which followed!
punishment, whereupon it is compelled to despair.

This is that that the lord commanded this servant together with

JUDGMENT TO OTHERS. 373

all his substance to be sold, forasmuch as he is not able to pay ;
but what doth the servant say ? the foolish fellow thinketh yet
that he shall pay the debt ; he falleth down and prayeth that he
will have patience with him. This is the wound and cross of
all consciences, that when sin biteth them so, that they feel in
how evil case they are before God, there is no rest in them, they
but run hither and thither, seeking about, that they may be
delivered from sins, and rashly take upon them as yet to do so
great things, as wherewith they shall pay God, as we have
hitherto been instructed, whereupon came so many pilgrimages,
collegiate houses, monasteries., masses and other trifles ; we
pined ourselves with fasting, we scourged ourselves with whips,
we were made monks and nuns, for that we went about to lead
such a life, and to do such and so many works, as whereunto
God might have respect, and thereby be pacified, thinking so to
appease and make quiet our consciences, so we committed the
same things that this foolish fellow did. Such a heart as is
touched with the law, and thoroughly feeleth its own misery
and calamity, is humbled truly and indeed, whereupon it falleth
down before the Lord and craveth mercy, howbeit it is yet
defiled with this vice, that it striveth to help itself, which
thing cannot be taken away from nature, whenas the conscience
feeleth such misery, it dareth presume to promise more than all
the angels in heaven are able to perform ; then it is an easy
matter to persuade it to apply itself to do whatsoever can be
required of it ; for it findeth itself always in such a case, that it
hopeth that it is able by works to satisfy for sins : consider those
things which have been hitherto of long time done in the world,
then shalt thou find these things to be so ; for thus was it
preached, Give somewhat to the building of a church, get thee
to be admitted into a holy monastery, institute masses, and thy
sins shall be forgiven thee. And when consciences were urged
in confession, they would not stick to say, whatsoever was
enjoined us ; we have admitted nothing of it, yea, we have given
more than we were commanded : miserable men rejoiced that
by this means they might provide for themselves, and therefore
they minded and afflicted themselves, that they might be un
burdened of their sins, yet did it prevail them nothing ; for the
conscience remained in a doubt as before, that it knew not ho\v
it stood before God : but if it were secure and quiet, it fell into
that which is worse, to think that God hath respect unto works ;
neither can reason do any other but depend on works; the

374 OF MERCY TO SOME, AND

Lord therefore is touched with affection and mercy toward that
misery wherewith the servant so entangled and snared with sins
is holden, and taking pity upon him, doth forgive and dismiss
him.

Here is now set forth upon us, what is the special office and
quality of the gospel, and how God dealeth with us ; when thou
art so drowned in sins, and weariest thyself, that thou mayest
deliver thyself from them, the gospel coineth to thee, and saith,
})o not so, dear brother, it prevaileth nothing, although thou
afllict and torment thyself even till thou be mad, thy works do
not profit, but the mercy of God shall deliver ihee, who is
touched with thy misery ; for lie sceth thee wrapped in calamity,
wearyi • 'f, that thou inayest deliver thyself out 01 the

mire, and yet art not, able; he, I say, hath regard unto this,
that thou :;rt not able to pay, whereupon he forgiveth thee all,
and lhat of bis mere mercy; for he doth not forgive thee the
del)!, either for thy works or merits, hut for that he taketh pity
upon thy cry, complaint and mourning, and thy falling down
before his knees, that is, (iod hath respect to an humbled heart,
as the prophet saith. Psalm li. 17, " The sacrifices of (iod are
a broken spirit : a broken and a contrite heart,, O (iod, thou
wilt not despise." Such a heart, he saith, as is broken and
humbled, which is not able to help itself, but craveth the help
of (ioci, and rejoiceth in it, such a heart is an acceptable sacri
fice to (iod, and he that hath it, is in the right way to heaven.

Now (iod having showed his mercy unto him, and taken pity
on his misery, ceaseth to follow his right, and abrogate it, and
saith no more. Sell whatsoever thou hast and pay the debt,
although he might go forward and say, Thou must pay for this,
my law ixquireth, which I will not have abrogated for thy sake ;
yet will he not deal with him by the law, but changeth the law
into grace and favour, taketh pity on him, and dismisseth him,
with his wife, children, and all his substance, and doth also
forgive him the debt. This is that which God suil'ereth to be
preached by the gospel : unto him that believeth is remitted not
only the fault, but also the punishment, and that of mere mercy,
not for any works' sake ; for he that preachcth, that by works
the fault and the punishment may be put away, hath even then
denied the gospel, forasmuch as these two cannot agree together,
that God hath mercy on thee, and yet that thou dost merit
something; for if it be grace, it is no merit, but if it be merit
than shall it not be grace, but debt; for if thou pay the debt, he

JUDGMENT TO OTHERS. 375

showeth thee no mercy, but if he showeth thee mercy, thou dos
not make payment ; wherefore we must needs acknowledge his
mercy towards us, we must receive of him, and helieve in him,
which the gospel here requireth. After that this servant is thus
humbled with the knowledge of his sin, the word is exceeding
comfortable unto him, wherein the Lord pronounceth him free,
and forgiveth him both the fault and the punishment ; whereby
is also declared, that it toucheth not sluggish hearts, that feel no
sin, neither those that are carried with rashness, but only such
afflicted consciences as are pressed with the heavy burthen of
their sins, which do desire to be delivered from them, on them
God hath mercy and forgiveth them all ; wherefore it behoved
this servant to receive the word, for unless he had received it,
forgiveness had profited nothing, nay there had been no forgive
ness at all.

It is not therefore enough, that God suffereth remission of
sins, and a golden year full of grace to be preached unto us, but
it is necessary that we receive and believe it in heart ; if
thou believe, thou art free from sins : this is the first part of a
Christian life, which both this place and divers others in the
gospel do teach us, which consisteth properly in faith, which
alone hath to do before God ; whereby also is showed that the
gospel cannot be received but of a troubled and miserable con
science. Hereupon now may be inferred that they are plain delu
sions, whatsoever things are any otherwise taught concerning
our works and free-will, viz., that they put away sins, and obtain
grace; for the divine majesty alone, beholding our misery, hath
pity upon us ; for the text showeth manifestly, that God
pardoneth and forgiveth them that have nothing, and concludeth
that we have nothing left wherewith we may pay God : howso
ever therefore thou hast free-will in temporal matters, yet thou
nearest here that it is nothing before God ; wherefore if thou
desirest to be delivered from thy sins, thou must cease to trust
in any of thy works, must plainly despair concerning them, fly
unto Christ, pray unto God for grace, and finally receive the
gospel by faith. Now folio weth the other part, wherein the
fellow- servant also is dealt with : this servant now hath enough,
he saveth his body, goods, wife, children, &c. and hath his lord
favourable unto him, wherefore he should be surely very foolish
if he should now depart, and do what he is able for the recon
ciliation of his lord, for his lord might worthily say that he is
mocked of him. He hath need therefore of no work, but that

OF MERCY TO SOME, AND

he receive such grace and favour as is offered him, so may be
of good cheer, giving thanks to his lord, and dealing so with
others as his lord hath dealt with him. After the same sort it
is with us ; for when we believe, we have God favourable and
merciful unto us, neither do we need any thing more, but now
it were time that we should forthwith die ; notwithstanding if
we must as yet live still in the earth, our life ought to be ordered
so, that \vc seek not to obtain the favour of God by works.
For he that doth this doth mock and dishonour (iod, as it hath
been hitherto taught, that God is to be solicited by good works,
prayers, fastings, and such like, until we obtain his grace and
favour.

We have obtained grace not by our works, but by mercy; now
if them must live, thou must have what to do, and wherewith to
occuny thyself, and it is meet that all this be referred to thy
neighbour. The servant went out, as Christ saith, and found
his fellow-servant, whom he taketh by the throat and dealeth
rigorously with him, and will be wholly paid of him, showing
him no mercy or favour at all : I have said elsewhere, that
Christians must burst forth by works, and by their deeds before
men witness that they have a sincere faith. God ncedcth no
works, but faith sufficcth him, howbcit he therefore rcquireth
them to be done of thec, that by them thou mayest show thy
faith, both before thyself and also before the whole world, for
he knoweth thy faith very well, but thou thyself and men do not
yet thoroughly see it. Thou therefore must direct such works
so, that they may profit thy neighbour. Now whereas this
servant should thus have done, what doth he ? even the same
that we do, who seem unto ourselves to believe, and partly have
faith and are glad that we have heard the gospel, whereof we
can dispute and talk many things, but no man goeth about to
express it in his life. We have brought the matter so far, that
the doctrine and trifles of Satan are somewhat abated and laid
aside, that we do now see and know what is just and what
unjust : that we must have to do with God only by faith, and by
works with our neighbour. But we cannot bring it to this pass,
that love may begin, and do that to another which God hath
done unto us, as we ourselves complain, that many of us arc
become worse than they were before. As therefore this servant
refused to remit his neighbour the debt, and dealt extremely
with him ; so also we, saying, it is not meet that I should give
that that is mine to another, neglecting mine own right. If this

JUDGMENT TO OTHERS. 377

man hath provoked me to anger, it is his duty to pacify me, and
to labour by entreaty to put away mine anger.

Truly thus the world teacheth and doth, for it affirm eth it to
be just and right. Neither will any prince or magistrate enforce
thee to give that which is thine unto another, but will suffer thee
to'do what pleaseth thee with thine own goods. The magistrate
indeed restraineth thee from doing what thou list with the goods
of another, but he constraineth thee not to give thine own sub
stance to another, for that is against the law of nations, which
even reason pronouncing it, giveth to every one that which is
his own; wherefore he doth not unequally or unjustly which
useth his own things at his will, and taketh not away wrongfully
the goods of another. But what doth the gospel say ? if God
also had held his own right, and said, I do well in that I punish
offenders, and take that which is my own, who shall let me ?
What I pray you should become of us all ? We should be thrust
down to Satan. Wherefore he has left his right toward thee,,
he will have thee do the same toward others, and therefore thou
abrogating thine own right think thus with thyself : If God hath
forgiven me ten thousand talents, why should not I forgive my
neighbour an hundred pence ? God might have exacted his own
right, nevertheless he doth not so, but becometh a favourable
Lord unto thee, taketh pity upon thee, and forgiveth thee : why
therefore shouldest not thou do likewise to thy neighbour ?
Wherefore if thou wilt have to do in his kingdom, thou must do
as he doth, but if thou hadst rather remain in the kingdom of
the world, thou shalfc never enter into his kingdom. Hereunto
pertaineth that sentence, which Christ in the last day shall pro
nounce upon the unbelievers : " I \vas an hungered, and ye gave
me no meat: I was thirsty, and ye gave me no drink," Matt.
xxv. 42. But if thou contend here, ami say. that God will not
have respect unto works, neither will save any because of them,
I say he will have them done frankly and freely, not that we
may merit any thing thereby, but that we may do them to the
profit of our neighbours, and witness our sincere faith by them;
for what hast thou that thou mayest give him, and whereby
thou mayest deserve that he should pardon whatsoever thou
hast committed against him ? or what doth he get thereby ?
Nothing truly, but that thou givest unto him praise and thanks.
And this is the other part of a Christian life, the name whereof
is Love.

They therefore that show not their faith by the works of love

078 Or MERCY TO SOME, AND

are such servants, as will have themselves forgiven, whenas they
notwithstanding do not forgive their neighbour, neither yield of
their own right, with whom it shall likewise full out as it did with
this servant. For when the other servants (that is, the ministers
and preachers of the gospel) shall see it, that God hath forgiven
them all, and yet they will not forgive any, they are troubled,
that they are compelled to see such things, and it grieveth them
very sore, that men do so indiscreetly apply themselves to the
gospel, and not rightly receive it. What do they then ? they
can do no other but come to their Lord, and complain unto him
of such things, and say, Lord, thus it is : thou forgavcst them
both the fault and the punishment, yea, pardonedst them all
things, and yet we cannot bring them so far, as to deal so with
others as thou hast dealt with them. This is the complaint :
the Lord therefore will cause them to come1 before him in the
last judgment, and will lay those things against them, saying,
when thou wast aiHicted with hunger, thirst, mi.-ery, &c., I did
help thee ; when thou didst lie drowned in sins, I having mercy
upon thee, did forgive thee. ilast thou done the same to thy
neighbour? 'I hen lie shall pronounce this sentence on him : Thou
wicked one, I was touched with mercy toward thee, yea, 1 yielded
of mine own right, but thou wouldest not take pity on others,
nor forgive them their oilence, wherefore thou shalt now pay the
debt. Jlcre is no grace and mercy, but most grievous wrath
and eternal condemnation, then no prayers help, wherefore he
is compelled to hold his peace, and is thrown headlong into pain,
until he pay the uttermost farthing. This is that which Peter
hath spoken of them, 12 Pet. ii. '21, which after they have heard
the gospel, notwithstanding go back, it had been better for them
if they had never acknowledged the way of righteousness, than
after they have acknowledged it, to turn from the holy com
mandment given unto them. Why had it been better? because
while they go back, it becometh worse with them than it was
before they heard the gospel, as Christ saith of the unclean
spirit, Matt. xii. which taketh unto himself seven other spirits
worse than himself, with which he cometh, and dwclleth in that
man, out of whom he before had gone, and so the end of that
man is worse than the beginning.

After the same manner cometh it to pass with us, and shall
hereafter also be usual : so also hath it fallen out with Rome.
In the time of the martyrs she was in her best flower, but after
ward she fell, and abomination was there erected^ that Antichrist

JUDGMENT TO OTHERS. 379

might reign there, yea, she became such a one, that worse she
cannot be. The grace of God, which is revealed and preached
by the gospel, was hidden, that men might not attain unto it :
wherefore it could not be but a great and grievous scourge and
plague should follow. So we shall also have that great vengeance
to come upon us, for that we do not believe nor obey the gospel,
which we have and know. For as often as God would send an
horrible scourge and plague, he hath first set up a great light;
as when he would send the Jews out of their own country into
captivity in Babylon, he first raised up the godly king Josiah,
who should again restore the law. that the people might amend
their life, but when they did again revolt, God punished them
according to their desert. So when he minded to destroy the
Egyptians, he made a light to be set up, and preached unto them
by Moses and Aaron. Moreover when he would drown all the
world by the flood, he sent the Patriarch Noah ; but when men
did not mend, but became worse and worse, such a sore and
grievous plague did follow. Likewise the five cities, Sodom and
Gomorrah, together with the rest, were destroyed, for that they
would not hear Lot, who feared God : wherefore a sharp ven
geance shall light upon them also, which hear the gospel, but
do not receive it ; even as the servant here in the gospel is
delivered to the tormentors till he should pay all the debt ;
which is as much in effect as that he is compelled to suffer
punishment for his fault, and is never saved ; for unto sin is
required death, and when he dieth, he dieth always, neither is
there any help or deliverance remaining ; wherefore let us
receive these things for our own admonition : as for them that
will not hear, being hardened and indurate, let them beware of
the evil that hangeth over them.

This is a very comfortable text, and sweet to troubled con
sciences, inasmuch as it containeth in it mere forgiveness of sins.
Again, it setteth forth terrible judgment to the unmerciful and
hard-hearted, especially seeing that this servant is not an heathen,
but had heard the gospel, in that he had faith ; inasmuch as the
Lord took pity on him, and forgave him his offences, without
doubt he was a Christian : wherefore this is not the punishment
of Gentiles, nor of the common sort that hear not the gospel,
but of them that with their ears hear the gospel, and with their
tongue talk of it, but will not express it in their life : we have
here the sum of this text. Whereas the schoolmen dispute here,
whether sin. cometh again^ which was before remitted; I let it

380

pass, for they are ignorant what remission of sins is ; they think
it is a thing that cleaveth to the heart, and licth quietly, whenas
notwithstanding it is plainly the kingdom of Christ, which en-
dureth for ever without ceasing ; for as the sun nevertheless
shineth, although I shut mine eyes, so this mercy-seat or for
giveness of sin standeth always, although 1 fall. And as I again
behold the sun when 1 open mine eyes, so I again have forgive
ness of sins, if I rise again, and return unto Christ ; wherefore,
let no man bring forgiveness into such a strait as these madmen
dream of.

SERMON XXXI.

TEACHING THAT Y\'E MUST CLEAVE WHOLLY TO CHRIST,
AND LOOK TO OBTAIN ALL GOOD THINGS FROM HIM.

Matt. ix. 18 — 26. Wlrilv tic snake tJiese things unto thcin^ hc-
hohl, there mine a certain ruler, and worshipped him, saying,

Mij daughter /.v even note dead ; but come and lay tin/ hand
upon her, and she shall live, i*$r.

DEARLY beloved, ye know that the gospel is nothing else but a
treasure of the only person, whose name is Christ. And although
there be extant many books and sundry treatises concerning
divers men, as well of the (i entiles as Christians, yea, and of
the mother of God, St. Peter, the angels, and of many other
saints beside, yet be they not gospels, but that only is the sincere
gospel, which setteth forth Christ unto us, and what good we
must hope for from him ; sometime in the gospel there is men
tion made of St. John the Baptist, Mary, and the apostles, how-
beit this is not properly the gospel, but therefore it is written
of them, that it might be more perfectly declared from whence
Christ should come, and what is his office : so Luke describeth
the history of John the Baptist, even from the beginning, what
was done both in his conception and in his nativity, he writeth
also of the Virgin Mary ; all which things were committed to
writing, not because of their persons, but because of Christ's
person only. In the epistle of Paul, there is nothing committed
to memory of the saints^ but all things sound plainly of Christ ;

OF CLEAVING TO CHRIST, 381

for God hath so ordained, that all must depend on that one man
Christ, must hope in him, must repose their trust in him, if they
desire to be saved, for he alone is set forth of God to be a recon
ciliation for us, as Paul saith, Rom. iii. Hitherto one hath
cleaved to this saint, another to that ; one chose to himself St.
Mary, another St. Barbary ; and divers sects and sorts of religion
did flourish ; but Christ was in no price, for his name only
remained : we had many intercessors, all which being neglected,
we ought to have cleaved only to Christ. Hereupon Paul saith
that the gospel was promised of God by the prophets concerning
his Son : he reduceth and bringeth it into such a strait, that in
the gospel nothing is of any importance which concerneth not
Jesus Christ : he that knoweth this, let him give thanks to God
that he knoweth where he may seek for consolation and help,
and in whom he may repose his trust.

Christ, in this day's gospel, is set forth unto us that he is con
versant in the midst of the people, and draweth all the world
unto himself with gentleness and sweet doctrine, that they may
cleave unto him in their heart, that they may commit themselves
to his goodness, and hope that they shall obtain of him both
spiritual and temporal good things. Neither doth he receive
anything of them upon whom he bcstoweth benefits ; nay, he
obtaineth nothing of them but ignominy and scorning, as is de
clared in this text. A benefit proceedeth from him, for which
he receiveth a mock and reproach. Now the gospel is preached
and offered to the whole world, that we may learn to know this
man well, and how we must be made Christians, and not how
we must be made good ; other treatises, beside the gospel, teach
those things whereby men may be made good, as the writings
of the philosophers and the rulers of the civil law; the lives also
of the saints have especial respect unto this, that men may
imitate them; it belongeth not to the gospel to make good men,
but to make Christian men ; for it is far more excellent to be a
Christian, than an honest and good man. A Christian can say
nothing of his own goodness or righteousness, for he findeth in
himself nothing either good or righteous, but he must fly to the
righteousness which is in another, and which cometh unto him
from another. Hereupon Christ is set forth unto us as a conti
nual fountain, which always overflowed! with mere goodness and
grace, for which he receiveth nothing of us, but that the godly
do acknowledge so great goodness and grace, do give him
thanks for the same, do praise and love him ; others in the mean-

382 OF CLEAVING TO CHRIST.

time mocking him, such reward he rcceiveth of them: Where
fore one is not therefore called a Christian, for that he worketh
much, for there is another thing, which is cause thereof, namely,
that he receiveth and draweth from Christ ; if one rcceiveth no
thing from Christ, lie is no more a Christian, so that the name
of a Christian cometh only by receiving, mid not by giving or
doing; if thou think that, because of thy works and deeds, thou
art a Christian, thou hast even then lost the name of Christ.
Good works, indeed, are to be done, counsel thereunto is to be
given and received, but no man is therefore called a Christian,
neither is any therefore a Christian; wherefore if any will more
inwardly weigh this name, in this respect only a Christian is to
be acknowledged, inasmuch as IK- receiveth of Christ alone, even
as one is called white of the whiteness that is in him, black of
the blackness, great of his stature ; so a Christian is called of
Christ, whom he hath in himself, and of whom he receiveth that
which is good.

Now if one be named a Christian of Christ, lie taketh not
that name of his own works ; whereupon it plainly also follov.-elh
that no man is made a Christian by works ; which, if it be true,
as it is true and certain, it shall follow that orders and sects do
nothing pertain to the name of Christ, neither do make a Chris
tian ; wherefore they which preach or teach in the church, and
ordain precepts, works, and decrees, are deceivers, who although
they pretend a Christian name, yet profit they nothing, for under
the colour of that name1, they endeavour to burthen and oppress
vis with commandments and works: of works, giving thyself to
facing and prayers, thou inayest be called abstemious and tem
perate, but by no means a Christian; for although thou didst lay
all thy works together, yea, and joincdst the works of all others
to thine, yet neither so hast thou Christ, neither art thou there
fore called a Christian : Christ is a more excellent thing, than
either the law or man's tradition ; he is the Son of God, who is
ready to give only, not to receive; when 1 am such a one that I
do receive of him, I have him also, whom if I have, I am by good
right called a Christian ; moreover, the gospel preacheth Christ
also to be the greatest and most highly exalted person in the
world ; not that lie doth terrify men, but that he poureth forth
all earthly and heavenly good things, so that all men must trust
in him, must have their hope reposed in him, and always receive
only of him. If any sin terrify me in my conscience, and the
preachers of the law endeavour to help me with their works, they

OF CLEAVING TO CHRIST. 383

shall prevail nothing with me ; for then Christ alone can help,
and none beside him, yea, others make the case worse, whether
it be Peter or Paul, or the blessed Virgin Mary herself, the mo
ther of God ; for Christ only performeth all things, who in his
word declareth that, if I believe, my sin is forgiven me freely,
without either work or merit, by pure grace through faith, in
Christ. Which word when I shall receive, I receive also com
fort, that my sins are forgiven me as well before God as before
men, and I therefore give thanks to God through Christ, which
giveth the Holy Ghost and his grace unto me, that sin may not
hurt me, neither here nor in the last judgment. If I fear death,
and would not die willingly, in this Christ I shall find comfort
and remedy, that I shall not greatly fear death : if because of
the wrath of God I am afraid, he is my Mediator; and, to be
brief, he that hath not this Christ, the wrath of God always
remaineth over him, and in that state he standeth ; wherefore he
that desireth to have a glad conscience, which is not afraid of
sin, death, hell, and the wrath of God, must take heed that he
repose his trust in this Mediator Christ, for he is a fountain
abounding with grace, which giveth both temporal and eternal
life ; endeavour thou to think and feel him even in thy heart to
be such a one, then shalt thou obtain all things, for he aboundeth
and overfloweth; neither can he but give, flow, and abound, if
that thou canst believe ; then also shalt thou be a right Chris
tian, howbeit by receiving only of Christ, and not by giving ; it
is a very rich and precious word, which Paul praiseth so greatly,
neither can he ever praise it sufficiently, whereby God so gently
offereth his Son, that he may pour forth his grace upon all which
do not refuse to receive it.

Hereupon it moreover followeth ; if so be that a Christian
doth good works, whereby he showeth love to his neighbour, he
is not therefore made a Christian or righteous, but he must needs
be a Christian and righteous before ; he doth good works indeed,
but they do not make him a Christian ; the tree bringeth forth
and giveth fruit, and not the fruit the tree ; so none is made a
Christian by works, but by Christ.

Hereof now ye may understand what kind of people Christians
are, namely, that they are a company which cleave unto Christ,
and are of one spirit and gift with him. Hereupon it is that
all Christians are alike, neither hath one more of Christ than
another ; St. Peter is not better than the thief on the cross ;
Mary the mother of God doth not excel Mary Magdalene the

384 OF CLEAVING TO CHRIST.

sinful woman : there is indeed u difference in outward things and
doings, so the work of the holy Virgin Mary was greater than
the work of Mary Magdalene ; Peter had a greater work than
the thief, if thou consider the works, but we are not therefore
Christians ; the holy Virgin Mary is not a Christian, because of
her great work, for that she did bear Christ, so unspeakable a
treasure in her womb, as Christ himself suith to the woman,
which cried unto him from among the people, Luke xi. 2J>
" Blessed is the womb that bare thee, and the paps which thou
hast sucked : But he said, Yea, rather blessed are they that
hear the word of God and keep it." Jn which place thou secst,
that he preferreth the faithful even above his mother; for Chris
tians do therefore bear their name, because they believe in
Christ ; a virgin and a mother are two notable names, howbeit
they are nothing, being compared to the true name of the faith
ful : wherefore we are all alike in Christ through faith; although
Peter have stronger faith than 1, yet mine is as well faith in
Christ as his ; for the same Christ is offered of God the Father
unto all companies and people, whomsoever hath obtained him
is whole, whether he be strong or weak. The woman men
tioned in our text, which was troubled so many years with her
disease, doth receive and apprehend Christ as well as the \ irgin
Mary his mother; wherefore there is one Christian spirit,
although one excelleth with another in the nobleness of birth.
Peter is enforced to call me his brother, and 1 again dare be bold
to call him brother. Yea, Christ himself is touched with care
of us, and couiileih us for his brethren, as he s;iith after his re
surrection to Mary Magdalene, John xx. I/, 4i I ascend unto my
Father and your Father, and to my God and your God." And
Paul calleth Christ the first born among many brethren ; whereof
also lie writeth excellently in the iirst epistle to the Corinthians,
viii. 1), where treating of false brethren, he speaketh thus, " But
take heed lest by any means this liberty of yours become a stum
bling block to them that are weak. For if any man see thee which
hast knowledge, sit at meat in the idol's temple, shall not the
conscience of him which is weak be emboldened to cat those
things which are offered to idols ; and through thy knowledge
shall the weak brother perish, for whom Christ died ? But when
ye sin so against the brethren, and wound their weak conscience,
ye sin against Christ." Here thou seest, if a Christian be
offended, or evil be done unto him, the same is done unto
Christ.

OF CLEAVING TO CHRIST. 385

This therefore is the sum of the whole gospel, that we may
learn so to know Christ, that the name only do not remain, but
that we may know that all that we have., we have it from him ;
if we he Christians, we have all things ; then God is our father,
and we are lords of all, hoth heavenly and earthly things, which
is gotten of us by no work, be it never so great. Thou seest
now how far they are from the name of Christ, which are under
the kingdom of the Pope. They that will preach the gospel
must preach nothing else, beside the only person, which is
Christ, not Mary; so far must they be from preaching the Pope,
or any work although precious, they must preach and offer Christ
only unto us, and none beside him : when now he is preached
unto thee as a judge (as he shall come in the last day) and how
that good works are to be done of thee, for which thou mayest
be rewarded of him, and thou shalt so receive it, surely without
all doubt he shall be unto thee a judge and not a Saviour. And
if he be set forth unto thee as he was wont to be painted ; that
his mother suckleth him, that is, properly to preach Satan and
not Christ, who giveth only, and receiveth not. This is certain,
when thou shalt have received of him, then good works do flow
forth of their own accord, being not compelled, as is set forth
in this day's gospel ; wherein moreover is declared that Christ
preached the gospel to the people ; now it is not a common
work to preach. For it is a great benefit unto us that he is be
come our master and instructor, that he teacheth us by what
means we may come to the knowledge of him, this is a part of
his great goodness and grace ; for as long as he was here on the
earth, he ceased not to teach, that we might altogether receive
him for the Messias and Saviour ; and by his works also did help
and relieve every one, when the case so required.

Thou findest no man in the gospel to whom help was denied^
or which at any time asked any thing of the Lord, which was
not given him ; for how many soever went unto him that were
blind, deaf, lame, sick of the palsy, had the dropsy, he received
all, and helped them all, according to their desire, and healed
them of all kinds of diseases, as Luke saith, chap. vi. 19, i( And
the whole multitude sought to touch him : for there went virtue
out of him, and healed them all." So doth he also to this
woman. The woman heareth him preaching, and perceiveth
him to be a bountiful and gracious man5 which showeth himself
gentle to the whole world, whereupon she hath an affection both
to love him, and to cleave unto him ; for she maketh account,

2 c

386 OF CLEAVING TO CHRIST.

forasmuch as he puttcth away none from him, that he would not
deny her his goodness, wherefore leaving all the Apostles, she
casteth both her heart and confidence upon Christ alone, and
thinketh thus with herself, If 1 may but touch the hem of his
garment, 1 shall he whole. She thought no other in her heart,
but certainly he will help me, if so be that I shall touch his gar
ment with mine hand, yet hath she not so good a courage, that
she dare come before his face, she judged herself more unworthy
than that she might either talk with him, or look upon him ; for
she knew that she had deserved nothing, and that she had be
stowed no good thing upon the Lord ; hereupon it is that she so
behaveth herself, she cometh behind his back, she falleth down
at his feet, and touched only the hem of his garment. In line,
here is nothing but mere bashfulness and want of merit ; here is
no preparation, here is no work, and yet the miserable woman
promiseth herself much goodness from the Lord, namely, that
he would heal her. She had been diseased with an issue of blood
twelve whole years, what should she merit thereby ? How could
she therefore be worthy of any thing ? Nevertheless being un
worthy, and having merited nothing, she notwithstanding looketh
for help of Christ, feeling herself to have great need thereof.
And this is a true preparation, both to the grace and goodness
of Christ, when J feel myself to stand in need thereof, and then
doth it very well fall out, when these two come together, the
rich and the poor, Christ and the sinner.

But it is no small matter for men to be persuaded, that they
are poor, and stand in need of grace ; for that cometh to pass
very hardly. Satan also doth not sutler it, hut always draweth
men back to works, that they may not come so far as to think
that they have need either of the grace or mercy of Christ. The
text amrmeth that the woman was diseased with an issue of
blood twelve whole years, and had spent all her substance upon
physicians, and that the more medicines she took, the worse
always she was. Luke and Mark doth not a little amplify it,
whereby they both signify that the more works are preached, so
much the worse it is with us, and that there cometh nothing
unto us thereby, but a continual multiplying of our evil. Our
conscience cannot be quieted with works, for although some sin
be driven out of the conscience, forthwith there is another, yea,
the remedy and work oftentimes do make sin in us, where is no
sin, until such time as we come to Christ, even as it was with
this woman, which had been sick so long, neither had she ever

OF CLEAVING TO CHRIST. 387

been helped, if she had not come to Christ, of whom she ob
tained health without any works, giving him nothing, but re-
ceiveth only of him, and suffereth to be given unto her. Now
here is also declared how the word of God is daily to be handled,
and without ceasing to be urged, for there are as yet always
found such men as have very troubled and afflicted consciences;
for this woman is a type and figure of all men, which are diseased
with an issue, that is, which feel their sin, the issue whereof doth
always run, neither can it be stayed, for flesh and blood doth no
otherwise, it is carried away with its own lust and desire. Now
if that feeling of sin be great, those wretches come forth and en
deavour to help themselves, then one taketh this work in hand,
and another that, and yet prevail they nothing ; from hence so
many orders, so many monasteries have sprung, hereupon so
many and so great W7orks have been invented,, that they are
almost without number. What was the cause of all these?
Surely even thy sinful conscience ; for we have thought to save
our souls by these, and to be delivered wholly from all sins.
But Christ was not there present, for we would give and not
receive. Wherefore our case became always worse, as it fell out
also with this woman, who had tried the help of all physicians,
and could not find whereby she might be helped ; so we also
believed all physicians, for whatsoever every one brought, that
we by and by received. And was it any marvel ? for we desired
to be healed and to have a glad conscience. The physicians are
the preachers of the law : now if any desired to be delivered
from sins, what did they unto him ? They gave him whereby
he became only weaker and feebler, which surely we have seen
and felt to our great evil, namely, how they would have men to
be justified by works, and by them to be delivered from sins.
But it profiteth nothing, for we were alway made more weak
against sin and death, so that there is never found in the earth
a more desperate sort of people, than sacrificing priests, monks,
and vestal virgins, and they whatsoever they be that trust in
works ; if there did but a little bile rise upon them, by and by
they must run to the apothecary, then is such trying of medi
cines, such running and haste, as though they had now breathed
their last.

Neither is any so afraid of the last judgment as this people,
which then they very well show, when they deal so with works,
that they rest only upon them, neither do persevere constant in
any work, and the more works they do, so much worse is their

2 C 2

388 OF CLEAVING TO CHRIST.

case, so much more are they cast down in mind, and become
more desperate, so that it falleth out with them as with this
woman. It is a very goodly similitude, which may most fitly be
applied to us ; for we do not only bestow temporal good things,
but our body also by fasting, chastising, and bearing other hard
and intolerable burdens, so that some have thereby become mad,
and destitute of all strength, yea, and at the last lost their life.
And I myself have been such a one, and have, without doubt,
more resorted to medicines than many others, I could not attain
so far as to leave the Pope's law. It seemed a hard and sore
matter to me to eat flesh on Friday. O, how hard a thing was
it to me, before I durst attempt to do that ! Wherefore if any
will be delivered from such things, and contemn the traditions
of the Pope, truly he must have a strong foundation of faith,
which if he shall not have, let him look about him again and

O

again before ho attempt it : for if faith be wanting, it will fall
out with us as with this woman, who had spent all her sub
stance upon physicians, mending nothing, but rather waxing
worse and worse. In like manner all our works, labours, and
endeavours shall be lost, all our obedience, with all orders or
religions, and whatsoever we have bestowed therein, shall be
in vain.

Uowbeit if we have faith, we shall at last see the decrees of
the Pope and Popish bishops to be nothing, because of which
we have trembled and were troubled, all which did help us so
much as the physicians did that good woman, which had be
stowed all her substance and riches, yea, and her body also,
that she might be healed. How many kind of medicines and
syrups thinkest thou did this woman use ? how weak, feeble,
and sick was she oftentimes made with them ? yea, if she might
have been healed, it may seem she would have taken any
medicine ; howbeit it profited her nothing, she was afflicted with
her disease the space of twelve years. How therefore is this
miserable woman at the last helped ? When ^she did light upon
a man whose name is Christ, and put her hope and trust in
him, she was healed. But who led her to that man ? without
doubt, not the physicians : for if our preachers should preach
Christ, the merchandize of the Pope, together with his decrees,
would be nothing set by ; but rather she heard it of some that
was also restored to health, who told her without doubt, that
there was a certain man, whom his parents had named Jesus,
which is a gentle and good man, which helpeth every one, and

OF CLEAVING TO CHRIST. 38Q

sendeth away none from him whom he helpeth not, and there
fore is without doubt sent of God, that he may help all ; which
the woman having heard, she leaveth the physicians, and
inaketh haste unto Christ.

So also at this day it falleth out ; not Christ, but works only
are preached ; do this or that ; nevertheless it is spread among
the people what Christ is, what we must look for from him, and
that he alone must do all things without our works or merits.
This report being heard we follow him, and lay up these words
in the depth of our heart, we leave the physicians, nothing re
garding the preachers of the law and works, or their command
ments and traditions, but run with all desire of heart to this
man, which is Christ, saying to the Pope, If I must receive only
of Christ, how unwisely have I dealt, that, I have turned so
much unto thee ; farewell, therefore, O Pope, farewell, ye beloved
bishops, I need no more your medicine, works and merits, pre
cepts and laws, ye have grieved me long enough with them, I
have gotten one which bestoweth upon me freely whatsoever
I paid full dear for unto you before ; he giveth that unto me
without works and merits, for which I was fain before to be
stow my body, strength, and health, and yet could not obtain it.
Fare ye well, I mind to come no more to you hereafter. Chris
tians therefore are made, not by the decrees of the Pope, not by
works, not by the ordinances of men, but by the grace and
goodness of Christ. Wherefore if thou hast a disquieted and
troubled mind and conscience, so that thou art afraid of sin,
dreadest death, or hast some defect otherwise, get thee to that
man, and confess what thou wantest, call upon him, then surely
he will help thee ; (i Pour out your heart before him," as the
62nd Psalm saith, and say thus unto him, Behold here is an
empty vessel, which greatly needeth to be filled ; I beseech
thee, O my Lord, vouchsafe to fill it. I am weak in faith, I pray
thee to strengthen me, I am cold in charity, do thou make me
hot and fervent, that my love may extend unto my neighbour,
I have no firm faith, neither can I sometime trust in God. O
Lord help me and increase my faith and confidence ; in thee
have I reposed the treasure of all good things, I am poor, thou
art rich, and therefore didst thou come, that thou mightest have
mercy on the poor. I am a sinner, thou art righteous, yea, I
have abundance of sins, but in thee is all fulness and grace.

When thou shalt once have learned this, the Pope's ordi
nances shall not snare thee, by which thou gettest nothing, but

390 OF CLEAVING TO CHRIST.

consumes! all that thou hast, like as this woman did. Then
wilt thou say, I will choose to myself him of whom I may re
ceive, unto whom I need not give any thing ? The other Evan
gelists write concerning this woman, that after she was healed,
Christ perceived virtue to have gone out of him, and turned him
about in the press, and asked who had touched him, and that his
disciples made answer, that the multitude did throng and thrust
him, hut the Lord would not be content with that answer, but
said, Some one hath touched me, for I perceive that virtue is
gone out of me, 1 know that some one hath received something
from me. All which the Lord therefore did, that the faith of
the woman might be thankful unto him, which he would there
fore have made manifest before all the people, for that nothing
is more acceptable unto him, than that we believe and trust in
him, and also that the Lord might by this miracle confirm the
faith of the ruler. Wherefore Mark saith, that when the
woman understood that the Lord knew of her she feared and
trembled, and came and fell down before him, and told him the
whole truth, how it fell out with her : whereupon the Lord
doth deliver her and saith, " do in peace, and be whole of thy
plague." Were not these loving words ? What great joy did
the woman take here, whenas Christ had dealt so bountifully
with her ! This joy and peace all they obtain which repose their
whole hope and trust in Christ Jesus. Where this joy shall be,
forthwith works must needs follow, which may show forth this
joy; as also the faith of this woman must needs come to light.
For as soon as she had received of the Lord, she confessed be
fore all the people, neither was she ashamed to declare that she
had received something of him, for which notwithstanding she
had given nothing. No, God requireth of us these works, and
this giving of thanks, vi/., that we confess and declare, before
all men, such good things, grace, and benefits, that others also
may be brought unto him, and suffer a benefit to be bestowed
upon them, as it was here done.

\\ herefore a Christian life enforceth me to do good unto
others also, even as God through Christ hath done good unto
me, but thereby am I not made a Christian, as the woman here
is not healed by her confession, for she was healed before any
work and confession, but after she had recovered her health,
she confesseth Christ, and praiseth him even to the advantage
and converting of others. We also, as we are Christians, do so
live, that one helpeth and pleaseth another in what thing soever

OF CLEAVING TO CHRIST. 391

he is at any time able. And as this woman was healed before
all works, so we must be made Christians before we do any
work. As the gospel is set before our eyes in this woman, so
is it also set forth in the daughter of this ruler. This chief
ruler of the synagogue, whom Mark calleth Jairus, had a strong
faith and confidence that Christ would raise up his daughter;
for unless he had been of that mind concerning Christ, he had
not come unto him, neither had desired such a thing of him which
exceeded the power and strength of nature. Wherefore by
this prayer he showeth his faith, which faith being perceived,
the Lord could not but grant his desire, wherefore rising forth
with, he went with him, and in his going this history of the
woman came to pass, which had been diseased of an issue of
blood twelve years, as we have now heard. When therefore
the Lord was entered into the ruler's house, he saw the min
strels and the multitude making a noise, which were there ac
cording to the law of Moses, and did sound the trumpet and
pipes, as in our country they ring the bells to gather the people
together. But he commanded the multitude to go forth, saying,
" The child is not dead, but sleepeth." And they laughed him
to scorn and mocked him. Which giveth us to understand,
that when it is preached, that Christ is he which saveth, that
our works prevail nothing, then the world cannot contain itself,
but that it scorneth and mocketh, for it cannot be persuaded,
that Christ doth help and succour, even as this people without
all doubt said after this sort : Behold what an excellent master
and a goodly physician he is ; what could he have holpen, which
knoweth not yet what it is to sleep, and what to be dead ? This
title must needs remain to the gospel in the world, that the
preaching thereof is counted foolish and contemptible ; for
Satan cannot abide that honour should be given to this gospel
before the world, for it bringeth but small advantage to his
kingdom, which forasmuch as he perceiveth full well, he prac-
tiseth all crafts and wiles,, that he may either altogether hinder
it, or at the least make it to prevail little with them that are his,
whose hearts he hath wholly blinded and possessed, that the
light of the glorious gospel of Christ should not shine unto
them, as Paul saith, 2 Cor. iv. Neither yet can it be, that this
preaching of Christ should not be fruitful, forasmuch as it is
not uttered in vain ; for although if he be received but of a few,
that doth not greatly skill.
When therefore Satan perceiveth any thing to be taken from

OF CLEAVING TO CHRIST.

him, and that that preaching is ordained plainly against his
kingdom, he doth without delay pursue it, contemn it, and
assail it on every side, that even now he is fierce and rageth in
the whole world. For the gospel of Christ overthroweth what
soever the world and Satan delight in, and whatsoever to the
world seemeth most holy and godly. For the world imagineth
to itself such a Ciod as hath regard to our good works, and will
be pleased with the erecting of masses and vigils for them that
are departed, with rosaries, as they call then1,, habit, shaving,
and whatsoever other trifles are used in the papacy. Now if
there come any which bringeth the gospel, and invi/igheth against
these vain toys of the Pope, and saith that they are nothing
worth, but are mere delusions, inasmuch as they are repugnant
to Christ and the scripture, lie is counted a most wicked fellow,
and therefore must be punished ; he is reproached as an heretic
and a seducer of the people ; so that they burst forth into great
words and say, \\ilt thou govern all the whole world ? Dost
thou think thyself the wisest man that is? and were our fore
fathers foolish and without all understanding ? many holy men
have done these works and have preached of them, and wilt
thou come and turn them all into nothing ? Thou shalt not do
it. Then rage and fury beginneth, yea persecution, slaying and
murdering, and the devil will seem to have a just cause how
soever the matter gocth. Thus much shall suffice at this time
concerning this text. Now ye must take especial heed that out
of the gospels ye learn thoroughly how all things consist in the
only person, whose name is Christ, and lay up this in the depth
of your heart, that a Christian hath his name of Christ. For I
know how much it availeth both in temptation and in adversity
to hold that fast. Let us now by prayer call for the grace of
God, that at the last we may with most earnest zeal and hearty
affection embrace true Christianity. Amen.

3Q3

SERMON XXXII.

OF THE WORKS WHICH CHRIST HATH WROUGHT FOR US.

John xx. 24 — 29. But Thomas, one of the twelve, called
Didymus, was not ivith them when Jesus came. The other
disciples therefore said unto him, We have seen the Lord.
But he said unto them, Except 1 shall, see in his hands the
print of the nails, and put my finger into the print of the
nails, and thrust my hand into his side, I will not believe, fyc.

I KNOW nothing more certain concerning St. Thomas, than that
which this gospel mentioneth of him. Other things which are
written of him in the book of legends are most impudent lies.
And although they were partly true,, yet they have no authority,
neither make us anything the better. Wherefore we will leave
them untouched, and speak something of this gospel. The
former part of this gospel fell out about the eventide of the
passover, when two disciples had returned from Em mans, and
showed unto the other disciples, that the Lord was risen again.
The latter part fell out the eighth day after the passover. It is
marvellous how comfortable this gospel is, showing unto you.,
the fruits of faith, namely, peace and joy,, as Paul saith, Rom.
v. 1, (( Therefore being justified by faith, we have peace with
God,, through our Lord Jesus Christ." But now I will treat, in
few words, what this is that the Lord showeth to his disciples,
his hands and his feet, whereby is declared unto us, what ad-
vantage we have by Christ,, wherennto he profiteth us, and what
we must look for of him.

It is engrafted in the hearts of all men as it were by nature,
to have a certain will to be honest and godly, and every one
thinketh how he may come to salvation, whereby it hath come
to pass, that one hath invented this thing, another that, being
verily persuaded, that thereby he should make God favourable
unto him, and obtain heaven, but none such at any time hath
stood in the right way, forasmuch as all have had this drift, that
they might procure God's favour by deeds and good works.
Notable doctors also and holy fathers have written and taught
many things, how we might attain unto godliness. About this

394 OF THE WORKS WHICH CHRIST

they have miserably troubled themselves, but as we see, and to

our notable loss have felt, they have done little. Wherefore it
is exceeding necessary, that some knowledge be had thereof,
whereby \vc must endeavour to obtain true godliness, forasmuch
as it is a thing of no small importance. For he that is deceived
here, losetli the sum and chief point of all Christianity; hereof
therefore we must now speak somewhat. True and sound
righteousness consisteth not in our o\vn works, but in the works
of another. Take an example hereof: One buildeth temples,
another for religion's sake goctli to St. James, to Aquisgrane,
to Rome, to the holy sepulchre ; the third pineth himself with
fastings, prayeth, weareth a cowl, gocMh barefoot, or worketh
some other such work whatsoever it be ; these are our own
works, God hath not commanded them, but men and hypocrites,
justifiers of themselves have invented them, and have thought
that the1}' are precious good works, and greatly esteemed of
(iod, sweetly persuading themselves, that they arc by them de
livered from sins, and that (iod is pacified towards them. JUit
these works, chosen of their own proper will, are nothing worth
at all, neither can stand, forasmuch as they proceed not of faith,
yea, they are sins, as Paul saith, Rom. xiv. 23, " For whatso
ever is not of faith, is sin." These our works therefore are
denied and unclean in the sight of (iod, yea, he doth abhor and
loathe them. Wherefore if we will have to do with (iod, \ve
must not trust to our own works, but to the works of another.

But which arc those works of another, that are allowed of
(iod ? Truly the works of our Lord Jesus Christ, whom (.iod
the Father sent down from heaven, that by his death and pas
sion he might satisfy for our sins. This satisfaction fell out
upon this occasion. We were subject to great danger, grievous
tyrants and powers over us, which day and night without ceas
ing did vex us. The law which God gave unto man did urge
us, and required many things of us, which we were not able to
perform, and therefore it condemned us. Sin also did lie upon
us as a heavy burden, which the law did oftentimes make
greater and greater. Death went about to devour us, inasmuch
as it is the wages of sin ; Satan also endeavoured to throw us
down headlong to hell, inasmuch as he would punish us for our
sins committed ; all things are full of trembling and anguish.
God taking pity upon this so great calamity, sent his only be
gotten Son, and that of his mere grace and goodness, without
our desert, that he might deliver us out of so great tyranny,

HATH WROUGHT FOR US. 3Q5

which he mightily did after this sort : He satisfied the law, and
fulfilled it perfectly. For he loved God with all his heart, and
with all his soul, and with all his strength ; he loved his neigh
bour also as himself, in these the whole law and the prophets
do consist. Now whatsoever Christ did, it consisted in these
two : he loved God, inasmuch as he obeyed his will j he took
upon him the nature of man, and performed in all obedience
those things that were enjoined him of the Father, as Paul
saith, Phil. ii. 8, fe He humbled himself, and became obedient
unto death, even the death of the cross.3' Secondly, he loved
his neighbour ; for all the works which he did in the earth,
tended unto this end, that he might thereby profit his neigh
bour, and therefore he so loved his neighbour, that he even died
for him, as he saith himself to his disciples, John xv. 13,
Ci Greater love hath no man than this, that a man lay down his
life for his friend." Paul doth more set forth this saying, for
his enemies when he writeth thus, Rom. v. 8, <f But God coin-
mendeth his love toward us, in that while we were yet sinners
Christ died for us/' Forasmuch then as Christ hath so fulfilled
the law, it could not accuse him, neither was sin of any force
with him : he set upon it, and did prevail over it, and swallowed
it up, it was enforced to be extinguished of him, no otherwise
than a spark of fire in the most wide sea : for in him was
nothing but mere righteousness. Death also came, and went
about to devour him ; it devoured him indeed, but it could not
digest him, it was enforced to yield him up again, yea, and this
devouring was an utter disadvantage to death, for the case
being quite altered, Christ devoured death itself; for it had set
upon him, against whom it had no right, forasmuch, as not a
whit of sin did appear in him ; where sin is not, there death
hath nothing to do, as Paul saith, 1 Cor. xv., "The sting of
death is sin," with this it killeth, otherwise it should be dull,
and have no strength. Satan also made a trial of his strength
in him, but in vain, and to his own grief, for he laid hands on
him, with whom he had nothing to do j the wretch was over
come in this conflict, and went away with shame, as Christ
saith, John xiv. 30, " The prince of this world cometh, and
hath nothing in me." Hell also did open its mouth, and would
have devoured Christ, but on the contrary it was devoured of
him ; and so in this conflict, the law, sin, death, Satan, and
hell were vanquished, over all which he triumphed and gloried
with great pomp, as Paul saith, Col. ii.

396 OF THE WORKS WHICH CHRIST

All these things were not only clone for our advantage, but
also if we believe in Christ, they are given unto us ; for whatso
ever he hath it scrvcth for us, yea, he himself is ours, as Paul
saith, Horn. viii. 31, " He that spared not his own Son, but
delivered him up for us all, how shall he not with him also
freely give us all things ?" So that 1 may boldly glory of all
victory which he obtaineth over the law, sin, death, the devil,
and may challenge to myself all his works, even as if they were
my own, and J myself had done them, so that I believe in
Christ; otherwise his works shall profit nothing at all, if they
were not given unto me : these are the works of another which
do commend us before God and save us, our own works shall
do nothing, we are weaker than that we can even resist the least
sin ; of so great consequence is it, that we arc able to encounter
with death, Satan, and hell ; wherefore, when the law shall
come, and accuse thee that thou dost not observe it, send it
unto Christ, and say, 'There is that man which hath fulfilled the
law, to him I cleave, he hath fulfilled it for me, and hath given
his fulfilling unto me ; when it hcareth these things it will be
quiet. If sin come, and would have thee by the throat, send
it unto Christ, and say, As much as thou maycst do against
him, so much right shalt thou have against me, for I am in him,
and he is in me ; if death creep upon thee, and attempt to
devour thee, say unto it. Good Mistress Death, dost thou know
this man ? Come and bite out his tooth, hast thou forgot how
little thy biting prevailed him with him once ? Go to, if it be a
pleasure unto thee, encounter with him again : thou hast per
suaded thyself, that thou shouldst have prevailed somewhat
against him, when he did hang between two thieves, and died
an ignominious death, which was counted cursed both before
God and the world; but what didst thou gain thereby? Thou
didst bite indeed, but it turned worst to thyself; I pertain to
this man, 1 am his, and he is mine, and where he abideth
there also will 1 abide. Thou couldst hurt him nothing, where
fore also let me alone. After the same sort, if the devil, if
hell, come violently upon thee, and trouble thee, send them
unto Christ, and thou shalt easily make them to cease.

And thus you see what Christ is unto us, namely, such a man
as is given unto us of God, that he might extinguish sins, van
quish death, destroy hell, overcome the devil, and all these for
our advantage. If he had not done this, nor given unto us
these things^ we had been for ever under the curse of the law,

HATH WROUGHT FOR US. 397

under sin, under death, under the devil, and under hell : God
delivered us from these by Christ. Wherefore Paul saith out
of the Prophet Hosea, 1 Cor. xv. 54, " Death is swallowed up
in victory. O death, where is thy sting ? O grave, where is
thy victory ? The sting of death is sin ; and the strength of
sin is the law. But thanks be to God which giveth us the vic
tory, through our Lord Jesus Christ."

Hereof we may easily understand what kind of works those
be, which do make us entire and righteous before God ; surely
they are the works of another, and not our works chosen of
ourselves ; wherefore the whole papacy falleth here, with all the
most precious and holy works thereof which hath this drift only,
that miserable, wretched, and blinded men may be persuaded
that they obtain heaven by their merits, and their own works.
Hereupon have sprung so many orders that they cannot almost
be numbered, of which one striveth to be holier than another,
according as they exercise harder, greater, and weightier works;
but this their miserable labour, anguish, prayer, fastings, chas
tising of the body, and such like, were vain works, and of no
value at all ; neither had they so much power, that they were
able to take away so much as even the least sin which they call
venial • they were altogether unmindful of this saying, Isaiah
xxix., which the Lord repeateth, Matt. xv. 8, " This people
draweth nigh unto me with their mouth, and honoureth me
with their lips, but their heart is far from me. But in vain
they do worship me, teaching for doctrines the commandments
of men." Hereupon now thou mayest gather with thyself, that
all holy men, although they be exceedingly holy, yet do obtain
salvation, not by their own holiness, merits, or works ; and not
so much as Mary herself, the mother of God, was made righ
teous and holy in respect of her virginity, or in that she was the
mother of God, but salvation hath come unto all by Jesus
Christ, as by the works of another ; wherefore this is diligently
to be noted, that our felicity doth not consist in our own works,
but in the works of another, namely, of Christ Jesus our
Saviour, which we obtain through faith only in him. This also
the history of the gospel seemeth to signify, whenas the Lord
showeth to his disciples, but especially to Thomas, his hands
and feet ; by which deed he declared, that it was necessary that
those hands and feet should do these things, and that no other
works, that is, their own, and not the works of another, do
pertain unto salvation ; for in the scripture, by hands and feet,

398 OF THE WORKS WHICH CHRIST

works and conversation are signified ; these hands and feet
Christ doth as yet oftentimes show unto us, and say, Behold I
am that only man, whose works and conversation are of force
with God ; thou slialt lahour in vain with thine own works,
mine own righteousness maketh nothing hereunto, it hath
another end. If thou be righteous, it is profitable to thee among
men ; here in earth thou hast the glory and praise thereof, as
Paul saith, Horn. iv.

l$ut before God this thy righteousness is of no estimation,
thou must *et in place thereof another, namely, mine, this (iod
my Fail KM* doth allow; for I have delivered thee from sins,
death, the devil, hell, and from all evil ; thou shouldst never have
escaped out of these by thine own power, but hadst lain as yet
most deeply drowned in them : 1 have appeased the wrath of
(iod, and of an angry judge have made him a gentle, merciful,
and gracious Father : believe this and it goeth well with thee,
thou art then safe, entire, and righteous ; beware that thou pre
sume not to d«al before1 (iod with thine own works: but if thou
wilt do anything with him, creep into me, put on me, and thou
shalt obtain of my Father, whatsoever thou dcsirest and askest,
as he himself saith unto his disciples, John xvi. 23, " Verily,
verily, I say unto you, Whatsoever ye shall ask the Father in
my name, he will give it you." Wherefore, as from the be
ginning, sin, which was another's, hath been derived unto us
from Adam, for neither 1, nor thou, have eat of the apple ; so
also by the righteousness of another we must be restored unto
righteousness and integrity. This other is Christ Jesus, by
who>e righteousness and works are all saved, as I have now suf
ficiently declared. This Paul hath very well comprehended even
in one sentence1, where, L Cor. i. !»(), he saith thus, " Christ
Jesus, who of dod is made unto us wisdom, and righteousness,
and sanctification, and redemption : That according as it is
written, lie that glorieth, let him glory in the Lord." And
Rom. iv. '2~>, he saith, u Jesus Christ was delivered for our
offences, and was raised again for our justification." In these
two little sentences are briefly comprised, and joined together,
whatsoever things we must look for from Christ. Howbeit, all
these things are enjoyed by faith, for he that is without faith, to
him they are impossible to be comprehended, yea, they are
counted foolishness to reason and to the world, as Paul saith,
1 Cor. i. 2o, " We preach Christ crucified, unto the Jews a
stumbling-block, and unto the Greeks foolishness f that is,

HATH WROUGHT fOR tS. 399

when Christ is preached, that he is our righteousness, that salva
tion cometh unto us by him, and that by him we are made the
children of everlasting life, without our own works and righte
ousness, then those holy men, and justifiers of themselves, are
offended no otherwise than the Jews. Moreover to the prudent
and wise men in this world, it seemeth foolishness, and a certain
ridiculous thing, that a man, being fastened to the cross and put
to death doth perform these things.

Whatsoever therefore is counted righteous, holy, wise, and
prudent in the eyes of the world, it is offended and stumbleth at
Christ: but Paul saith moreover, u But unto them which are
called, both Jews and Greeks, Christ, the power of God, and
the wisdom of God/' He saith also, Rom. i. 16, " The gospel
of Christ is the power of God unto salvation, unto every one
that believeth, to the Jew first, and also to the Greek. For
therein is the righteousness of God revealed from faith to faith :
as it is written, the just shall live by faith." Where the Lord
saith very well to the disciples of John, (e Blessed is he that
shall not be offended in me." So thou seest now plainly, that
this faith which \ve have in Christ cometh by the preaching of
the gospel, as Paul affirmeth, Rom. x. 17, " Faith cometh by
hearing, and hearing by the word of God." Here, here I say,
doth all the force consist, by the word of God, not by the word
of man. The word of God doth these things, not when we
publish indulgences, or preach of works, as hitherto, alas ! it
hath been done, to our exceeding loss, as well in the good things
of the body, as of the soul. We made no account of goods
which we bestowed plentifully, unless we had afflicted our body
with fastings, chastisement, pilgrimages, and such like trifles.
Indeed these things might have been borne with, if they had
not with a false confidence in such doing, so miserably and
lamentably led us away, and seduced us from a true faith and
confidence in God through Christ ; but praise be unto God, that
we have for the most part perceived such delusions; for the
world was so full of this misery and preaching, that it did almost
overflow, \vhich surely came by the vengeance and wrath of
God, for that we contemned his word, and followed men's
fables, yea, our own wits and opinions. Then we were in so
great blindness, that we did almost without difference believe
every man, what kind of work soever he brought and gloriously
set forth. From these deceitful follies our consciences are now

400 OF THE WORKS WHICH CHRIST

delivered and set free, but no man cloth so much as once give
thanks to God therefore.

If we shall he contemptuously negligent, a more grievous
misery shall light upon us than this was ; neither should that
come unto us undeservedly, forasmuch as we do greatly pro
cure these evils against ourselves by our unthankfulness.
\yiienas before we gave with so great abundance and plenty,
that by our liberality they were made almost lords of the world,
how hardly six or seven poor men arc maintained in a city, yea,
now the minister of a parish church hath not sufficient where
with to live. Howbeit do not impute this perverse kind of
living to the gospel, as our adversaries now impudently do. It
is not meet that thou sutler thy poor neighbour by thee to want :
Yea, rather the whole gospel cloth epecially urge this, that thou
have a care of thy neighbour, and that thou be serviceable
toward him, that thou help him both with thy counsel and sub
stance, even as God hath holpen and instructed thee.

Such a one, without doubt, he that is endued with true faith
showeth himself, for he bursteth forth, and behavcth himself so
toward others, as he hath tried God towards himself, and as he
desircth to be done to himself, if he were pressed with poverty,
anguish., and necessity ; God neecleth not our good works ; our
prayers, fasting, and building of temples, founding of masses,
do displease him; he requireth not our sacrifices, but rather, as
Isaiah saith, liateth and abhorreth them. He is content with
this one thing, that we acknowledge him for our God, trust in
him, give him thanks, as he saith, Psalm 1. 7? " Hear, O my
people, and I will speak : O Israel, and I will testify against
thee : I am God, even thy God. 1 will not reprove thee for thy
sacrifices, or thy burnt-offerings, to have been continually before
me. I will take no bullock out of thy house, nor he-goats out
of thy folds. For every beast of the forest is mine, and the
cattle upon a thousand hills. I know all the fowls of the moun
tains ; and the wild beasts of the field are mine. If I were
hungry, I would not tell thee, for the world is mine, and the
fulness thereof. Will I eat the flesh of bulls, or drink the blood
of goats ? Offer unto God thanksgiving, and pay thy vows unto
the Most High. And call upon me in the day of trouble ; I will
deliver thee, and thou shalt glorify me." But God sendeth us
downward with our works to our neighbours, to the miserable,
afflicted, and them that be void of comfort. It is our parts to

HATH WROUGHT FOR US. 401

help them, to comfort them, to teach and instruct them ; and
whatsoever benefit we shall bestow upon them, that we shall
bestow upon God, and his Christ, as he shall say in the last day,
" Whatsoever ye have done unto one of the least of these my
brethren, ye have done unto me." Thus ye now have heard 9
that we are justified and made righteous by the works of another,
namely, by the works of Christ, which we enjoy only by faith :
the same faith charity doth naturally accompany, whereby we
do so to our neighbour, as we do acknowledge that God hath
done unto us : Hereof ye have elsewhere heard more ; we will
now make an end, and call for the grace of God.

SERMON XXXIII.

REASON NOT CAPABLE OF THE GOSPEL.

Matt. xi. 25 — 30. At that time Jesus answered and said, 1
thank thee, O Father, Lord of heaven and earth, because
thou hast hid these things from the wise and prudent, and
hast revealed them unto babes, Sfc.

THIS text toucheth, as it were, the very pith and marrow of the
gospel ; other places of scripture wherein the miracles and doings
of Christ are rehearsed have not so much comfort as those in
which those sermons of Christ to the people are contained,
wherein he doth so lovingly teach us, and allure us to himself.
I am not so certain of the favour which I see showed to others
in working miracles, as if I have the plain words before mine
eyes : it is a far greater comfort also unto me, to hear such
loving admonitions and allurements, than the preaching of mi
racles, although they also confirm my faith, and are examples,
that as he hath holpen them, so also he will help me. This
gospel treateth of the knowledge of God the Father, and of
Christ his Son, showing also whereof such knowledge doth con
sist. Now that the meaning thereof may be well known, it is
requisite to understand aright these two words ; wise men, chil
dren, or babes, but lest when we hear it, we say this pertaineth
nothing to us, it is spoken to others, as the Jews said to the

2D

402 REASON NOT CAPABLE OF THE GOSPEL.

prophets which referred all things to the Gentiles, the words
going before do sufficiently show, unto whom, or of whom, these
words are spoken ; for before he speaketh of them that contemn
the gospel, not vouchsafing to embrace it, whose duty notwith
standing especially was to embrace it, inasmuch as they would
seem alone to be them that were occupied in the word of God,
and were to be counted for the people of God, of such he saith
thus, " \Vbereunto shall 1 liken this generation ? it is like unto
children sitting in the markets, and calling unto their fellows,
and saying, \Ve have piped unto you, and ye have not danced,
we have mourned unto you, and ye have not lamented," which
the Lord applicth to himself, and unto John the Haptist, as if
he would say, \Ve have preached unto you the gospel, John \vith
a certain severity and austerity, but I with very great cle
mency and gentleness, and yet ye will not receive it; ye shall at
the la>t feel, without doubt, to your great evil, what it is to
despise the word of God. It is very true, howsoever thou
preachest to the people, whether thou be lair spoken or severe,
gentle or ungentle, they will always seem to have some cause or
other to complain of tliee. These the Lord calleth here wise,
and men of understanding ; to these the gospel is hid ; he
meaneth not here those wise men which are truly wise in divine
matters, for it is a great commendation if one be worthy to be
called wise- and prudent ; true wisdom is nothing else but the
knowledge of God, vi/., when I know what we must think of
God, and do understand his will : but prudence signilieth ability
and knowledge to judge of worldly things, what is right or
wrong, which Paul often joineth together, especially in his epistle
to the Ephesians, chap, i., and in his epistle to the Colossians,
chap. i. Of such wisdom Christ speaketh not here, but of
worldly wisdom, which putteth up men, and excludeth the true
wisdom of God. We are all of this disposition by nature, often
to rise against the wisdom of God.

That is called good, by the instinct of human wisdom, which
bringeth pleasure, honour and profit, but those things that are
contrary to those, as affliction, dishonour, loss, these are called
evil : for man's nature can seek nothing else at all, but those
things that are his own, that which displeaseth him, he count-
eth the worst of all things, although it be the best ; wherefore
as I have said, the Lord speaketh here of those wise and prudent
men, which with their own wisdom strive against the wisdom
of God j worldly wisdom seeiueth to itself to be so great, that

REASON NOT CAPABLE OF THE GOSPEL. 403

it is not content to rule only these worldly and temporal things,
but taketh also upon itself to have the oversight of heavenly
things, it always searcheth out and imagineth some new things,
even in spiritual and divine matters. So man's own wisdom
hath invented shaven crowns and cowls, and almost all that
wherein the papacy consisteth, every one hath chosen his proper
work to himself, this man hath invented this, another hath
invented that, and if this be abolished, and doth not greatly
please, by and by they find out some other thing, as alas ! we
have seen, and do as yet see ; neither is there any measure in
these trifles, whereupon it cometh, that we can hardly away with
the word of God and the truth, but are always delighted to invent
some new thing ; for truly this is certain, as often as we ordain
a new worship of God contrary to the word of God, we are by
and by blinded, and fall from error to error, than which calamity
none greater can come unto us, wherefore Paul saith, 2 Thes.
ii. 11, "For this cause God shall send them strong delusion,
that they should believe a lie ; that they all might be damned,
who believed not the truth, but had pleasure in unrighteous
ness." Yea, and at the last they become so blind, that they
understand nothing at all of God, as it is in the 14th Psalm,
"The fool hath said in his heart there is no God :" For it cannot
be that the natural man, which consisteth of flesh and blood,
and is not instructed by the spirit of God, should judge and
understand those things which are of God, as Paul, 1 Cor.
ii. 14, " The natural man receiveth not the things of the
Spirit of God : for they are foolishness unto him ; neither can
he know them because they are spiritually discerned." He
which will read more hereof, let him peruse the first chapter
of the epistle of Paul to the Romans, there shall he plainly
enough perceive what blindness is, and what punishment
doth ensue, if the word of God being neglected we follow our
own inventions and counsels ; all which we see in our spiritual
monks, nuns, and sacrificing priests, and do too truly try it.
God grant they may at the last repent, and give unto God
his glory.

Paul saith of the Gentiles, that they turned the glory of the
incorruptible God into the similitude of an image, not only of
a corruptible man, but also of birds and four-footed beasts, and
of creeping things ; so do our papists also, yea, and much more
foolishly and madly than the Gentiles, for they make unto them
selves a god which is delighted with a shaven crown, with cowls,

2 D 2

404 REASON NOT CAPABLE OF THE GOSPEL.

with eating of flesh and fish, &c. Wherefore God hath given
them up through their hearts' lusts unto uncleanness, as he did
the Gentiles, and that so filthily, that it is hetter to conceal it
than to rehearse it ; for if such filthy and wicked things were
committed among the Gentiles, which had many wives and many
concubines, what would the spiritual men commit, which have
forbidden the use of woman and matrimony? Briefly, so is it
wont to come to pass, where Satan beareth the sway, and the
word of God is wrested to serve men's affections, which every
man may assuredly persuade himself to be so, yea, these things
are so known and undoubtedly true, that children in the streets
speak and sing of them.

Now this is not to be understood of spiritual men only, but
even the vulgar sort and common multitude do live so, when the
word of God is not admitted : as we see citi/ens to utter coun
terfeit wares, merchants to deceive in selling merchandize, and
so many crafty practices, so many deceits in subtile dealing, so
much regard of usury and private profit, that it cannot be
rehearsed. As yet they endeavour again to bring in the mass,
to set up their tapers, «xc., being persuaded that God is pacified
with such trilles, revolving this only in their minds, that their
fame may remain untouched and unhurt in the world, howsoever
they agree with God. Of such wise and prudent men Christ
speaketh here in the gospel, which hear the gospel indeed, and
see miracles, but it proiiteth them nothing, forasmuch as their
heart is not touched. Now Christ saith thus, ver. 25, 26, '; I
thank thec, O Father, Lord of heaven and earth, because thou
hast hid these things from the wise and prudent, and hast re
vealed them unto babes. Even so, Father, for so it seemed
good in thy sight." Christ speaketh not here of very children :
there may be some notable doctor, whom he calleth a child in
this place. On the contrary, there may be a rustical fellow
whom he calleth here wise and prudent; in the 8th Psalm David
calleth these infants and children, when he saith, "Out of the
mouth of babes and sucklings hast thou ordained strength,
because of thine enemies." They surely by whom God ordaineth
strength against his enemies, which should extol his glory
through the whole world, were not babes or children in very
deed. Those therefore the Lord calleth children here which
count their own works for nothing, attribute nothing to their
own wisdom, make nothing of themselves, but think God only to
be wise and of understanding. Wherefore they arc humble

REASON NOT CAPABLE OF THE GOSPEL. 405

and lowly, and how great soever they are,, do submit themselves
to God,, of whom only they suffer themselves to be taught.
Now others are over-wise and will learn nothing of God, vea,

•D j * 7

they presumptuously take to themselves judgment and censure
over the doctrine and works of God, whereof thou mayest read
in the first and second chapters of the first .Epistle to the
Corinthians. Wherefore Christ saith, Luke xvi. 8, (( The
children of this world are in their generation wiser than the
children of light." But the foolish children of light are of
greater estimation before God,, than the wise children of this
world ; of these children the Lord spcaketh, " Thou hast hid
those things from the wise and prudent, and hast revealed them
unto babes." For the wise and prudent know not these things,
but the children and fools know them. How cometh it to pass
that the wise know them not ? because thou hast hidden them
from them. How do the children know them ? because thou
hast revealed them.

What meaneth he hereby, we may gather of those things that
were spoken of before, to wit, that he had preached the gospel
of the kingdom of God in many cities of Judea, as in Chorazin,
Bethsaida, and in his own city Capernaum, which cities, their
own wisdom being an hinderance and let unto them, did not
receive the foolish preaching of the gospel. The gospel is a
good and joyful message which teacheth me to know the glory
of God, by which knowledge 1 obtain pardon of my sins, and
life eternal ; as Christ saith to his Father in the gospel of John,
chap. xvii. 3, " This is life eternal, that they might know
thee the only true God, and Jesus Christ whom thou hast sent.
He saith also in this gospel, No man knoweth the Son but the
Father : neither knoweth any man the Father, save the Son, and
he to whomsoever the Son will reveal him." Here he speaketh
of the knowledge both of the Father and of the Son. To whom
this is revealed, he knoweth and obtaineth eternal life ; but the
Father hath hid these things from the wise and prudent, that they
may not know neither the Father nor the Son, and hath revealed
them to children ; they have the knowledge both of the Father
and the Son, and so do obtain everlasting life. Moreover if
those things be thus, as they are indeed, what shall become of
free will. Seeing thou hast such heinous and wicked things to
be committed in the body, as it is written, Rom. i., go thy ways
now and glory in free will. But this is a goodly free will, to live
in such a filthy life., which is altogether unworthy of a man,

406 REASON NOT CAPABLE OF THE GOSPEL.

which is known even among beasts that are without reason.
Howbeit it is wont so to come to pass, when God forsaketh us,
as soon as we are forsaken of God, by and by Satan cometh,
and crccteth his kingdom in us, wherein nothing else but such
wickednesses are committed, which notwithstanding are so
craftily coloured, and commended with such a pretence of
honesty, that it seemeth to be a most holy, yea, and an
angelic life. What 1 pray you can man's strength do here ?
\\ hereby some go about to bring to pass many things, sweetly
persuading themselves that they shall ascend up into heaven
thereby.

But thou hearest here that Christ aftirmeih, that the Father
doth reveal these things; also that it is the good pleasure of the
Father that it should be- so. Whereby truly lie taketh away all
the merits of man, here no satisfactions profit, here is no respect
of works, it is done by the will and good pleasure of the Father ;
for he ropcctcth not the person, as it appeareth before the
world. lie doth not contemn and reject the sinner, although he
come laden with sins. After the same sort Christ saith to his
disciples, Luke xii. o'J, u Fear not, little flock ; for it is your
Father's ^ood pleasure to give you the kingdom." This the
hypocrites and justiciaries cannot abide, yea, they are driven
unto fury, senselessness, and madness, when they see simple re
ceivers of custom and very publicans to go before them into the
kingdom of heaven, they themselves with their holiness, and
goodly and plausible works to the world, being excluded : Whom
would not this drive unto madness? who would not take it
grievously, that he himself and his things should be in such a
case, and nothing at all counted of ? But what shouldest thou
do, for what shouldest thou murmur ? The good pleasure of
God is such, to whom he vouchsafeth to open, to him they
shall be opened ; and from whom he hideth, from him they
are hidden, which is undoubtedly true; and mark well that
Christ saith here, It is so, O Father, because thy good
pleasure was such, thy good pleasure I say, before thy world
was made, as Paul saith, Ephes. i. 4, God "hath chosen us
in him (Christ) before the foundation of the world, that wre
should be holy, and without blame before him in love: Having
predestinated us unto the adoption of children by Jesus Christ
to himself, according to the good pleasure of his will, to the
praise of the glory of his grace, wherein he hath made us ac
cepted in the beloved." Here all merit is excluded, wherefore

•REASON NOT CAPABLE OF THE GOSPEL. 407

let it not come into thy mind, that thou shalt obtain any thing
here by thy deserts, neither let thy works, wisdom, and merits
puff thee up.

Here all rejoicing is taken away, that " He that glorieth, let
him glory in the Lord," as Paul saith, 1 Cor. i. 31. It followeth
moreover in the gospel, verse 27, " AD things are delivered
unto me of my Father ; and no man knoweth the Son but the
Father : neither knoweth any man the Father, save the Son, and
he to whomsoever the Son will reveal him." Here thou seest
the safety which is in the kingdom of Christ, by whom we have
knowledge and light ; if therefore Christ holdeth all tilings in his
hand, and hath power over all things as the Father hath, no man
can pluck anything out of his hands, which he himself also wit-
nesseth in John x. 28, " I give unto them (my sheep) eternal
life, and they shall never perish, neither shall any pluck them out
of my hand. My Father which gave them me, is greater than
all, and none is able to pluck them out of my Father's hand. I
and my Father are one." Wherefore every Christian, when he
hath received the gospel, may worthily rejoice that he is now
under the tuition of Christ, and is not anything troubled be
cause of his sins. If he hath embraced the gospel, Christ under
whom he lighteth will guide the matter excellently well. Satan
indeed will tempt him with this and that vice ; as with adultery,
whoredom, theft, slaughter, envy, hatred, wrath, and other like
sins ; but let him not therefore be discouraged, he hath a King
that is strong and mighty enough, by whom he shall be easily
defended ; notwithstanding it will be very hard to stand strongly,
and nothing to yield, wherefore prayer in this case is very need
ful ; others also may by their prayers entreat for thee, that a
stout courage and manly heart may be given unto thee to with
stand Satan. But it is certain that thou shalt not be destitute;
Christ will easily preserve thee ; be not disquieted in mind, let
it only be thy care that thou fallest not from his kingdom.
Moreover, in this gospel thou seest that Christ is both God and
man ; man, inasmuch as he praiseth God and giveth him thanks ;
God, inasmuch as all things are given unto him by the Father;
which ought to be a great comfort unto us in all things that
trouble and afflict us. Whereas he saith, " No man knoweth
the Son, but the Father : neither knoweth any man the Father,
save the Son, and he to whomsoever the Son will reveal him."
He in these words overthroweth free will, which will know God
and Christ when and how it pleaseth it,

408 REASON NOT CAPABLE OF THE GOSPEL.

Here tliou hast plainly from whence the knowledge of God
and of Christ is : the Father, saith he, knoweth the Son, and the
Son the Father, but how do we know, by this or by that
preacher? no, truly, these are only certain middle instruments,
but lie only knoweth to whom the Son will reveal. A little
before he said that the Father doth reveal or open, here he at,tri-
butcth the same to the Son. Surely both the Father and the Son
do reveal, and as the Father revealeth, so also doth the Son ;
and Christ also sayeth, in John xiv. 2(5, "The Holy (ihost shall
teach you all things." Wherefore as the Father teacheth, so
teaeheth the Son, likewise also teacheth the Holy (ihost. And
where God the Father, and the Son, and the Holy (ihost, do not
teach, there all things remain void of knowledge. It followeth
moreover in the gospel, verse 28, ;' Come unto me, all ye that
labour and are heavy laden, and 1 will give you rest;" verse 29,
" Take my yoke upon you, and learn of me, for J am meek and
lowly in heart ; and ye shall find rest unto your souls ;" verse
«>(>, " For my yoke is easy, and my burden is light." Hereunto
we have heard how the Lord dealeth with the wise and prudent,
namely, thai he blindeth them and hidelh the gospel from them.
Likewise how he is delighted in children and simple ones, to
wit, that he enduelh them with the right, knowledge of himself,
and opejieth the gospel unto them, lint some man may here
say and complain — If the matter be so, surely my conscience
shall be in great danger, before 1 hear and know that the gospel
dolh pertain unto me. I am a wretched sinner, and perhaps the
gospel pertaineth nut unto me, what if 1 be unworthy ? Christ,
that he may comfort these weak, dismayed, and troubled con
sciences, saith, '; Come unto me, all ye that labour and are heavy
laden, and I will give you rest." Here are we called unto com
fort. Here forget all thy merit and worthiness, for that he
plainly saith, ;' ye that labour and are heavy laden," to wit, with
the burthen of the law, the anguish and affliction of sins, and
wherewithal soever the conscience may be troubled.

Therefore he doth not express it by name ; for he saith not,
ye that are troubled with this or that calamity, but simply, ye
that are weary and laden. Neither will he have any here excluded ;
forasmuch as he saith all, which is a singular and special com
fort, if anything trouble us, what kind of temptation soever it
be. Whosoever therefore is stricken with the feeling of his sin,
and knoweth his own weakness to fulfil the law of God, let him
come hither with a cheerful and bold courage, and he shall cer-

REASON NOT CAPABLE OF THE GOSPEL. 409

tainly receive comfort. I will refresh you, saith Christ, as those
that are pressed and burthened with sore labour and grief. Let
this only be thy care, that thou believe such a loving bidding
and promise. After this manner Christ cried in the temple at
Jerusalem, at a certain feast : " If any man thirst, let him come
unto me, and drink. He that believeth on me, as the scripture
hath said,, out of his belly shall flow rivers of living water. But
this spake he of the Spirit, which they that believe on him should
receive," John vii. 37> 38, 39. Which so cometh to pass : he
causeth the gospel to be preached unto us, which he that be
lieveth is endued with the Holy Ghost, and obtaineth pardon of
all sins. This is truly to refresh him, whose conscience is trou
bled, to wit, when he feeleth that his sins are forgiven, and that
he is become heir of the kingdom of God. Neither doth he
refresh us only in the anguish and temptation of sin, but he will
also be present with us in other calamities and miseries, in
famine, war, dearth of victuals, and whatsoever such like can
come ; in all these he will not leave us destitute of his help, as
he cared for the Patriarch Joseph, even in a strange country,
with whom he was continually present, as well in prosperity as
in adversity.

Now sin is a grievous burden, whereof no man is eased, but
he whom Christ the Son of God delivereth, and that by the Holy
Ghost, whom he hath merited for us of the Father, which maketh
our hearts cheerful, and ready to do all things which God re-
quireth of us. But what is that that he saith ? "Take my yoke
upon you." Is this to refresh, if I take one burden from one,
and lay upon him another ? This is that whereof we have often
times spoken ; the gospel doth first make astonished and discou
raged, and is grievous to the flesh, for it telleth me that all our
own things are nothing ; that our own holiness and righteous
ness are of no importance ; that all things which are in us are
damned; that we are the children of wrath and indignation.
This is very hard, and an intolerable burthen to the flesh, and
therefore he calleth it a burthen or yoke. But lest he should
terrify or make afraid any, for that he is of great authority, high
and mighty, and therefore cannot suffer sinful and wretched men
to think him tyrannical and ungentle, he cuts off this suspicion,
and saith, " Learn of me, for I am meek and lowly in heart."
Christ will here lovingly allure us to his doctrine, for he had
spoken before of the knowledge of the Father, as if he would
say, Flesh and fearful nature counteth me for an austere, severe.,

410 REASON NOT CAPABLE OF THE GOSPEL.

and rigorous man, but I am not of such a nature, yea, I am
humble and meek in heart. 1 du not terrify men as Moses
doth ; I do not preach, do this or that, but I preach forgiveness
of sins ; neither do 1 preach that they should give any tiling
bui rather that they may receive. There is not in me ambition
and loftiness, as is in the Pharisees, which desire to be magni
fied, but I am altogether gentle, and lowly in heart, ready to
receive sinners. If so be that they fall again into sins; not
withstanding, 1 do not yet cast them from me, if they fly unto
me for succour, and do with a sure confidence look for comfort
and help of me. 1 do not curse men as the Pharisee's do, which
curse them even for their own ordinances, and for men's de
vices, and will sooner sull'er all the commandments of God to
be neglected, than one of their decrees and ordinances not to be
observed. As we see in the Papacy, where it is counted a
greater offence to eat flesh on Friday, or for a sacrificing priest
to marry, than to commit twenty adulteries, or ten homicides.

.But here thou seest, that even God doth abrogate even his
own law, that he may so much the sooner procure sinners unto
him. Christ in a singular signification saith here, that " he is
meek," as if he said, 1 know how sinners are to be handled, I
have tried what, a fearful and an afllicted conscience is, as the
Epistle to the Hebrews, chap. iv. 15, witncsseth, that " he was
in all points tempted like as we arc, yet without sin." \\ here-
fore let no man he afraid of me, 1 will handle all easily and
gently, 1 will say nothing with a sour countenance, I make no
man afraid, for if they come boldly unto me, they shall find
rest to their souls with me. To their souls he saith, as if he
would say, outwardly in the body there may be affliction, and
trouble, and calamities may overwhelm you, but you ought to
bear all these things lightly, as he also saith to his disciples,
John xvi. 33, " That in me ye might have peace : in the world
ye shall have tribulation." Wherefore, although outwardly all
things fall out against us, as though they would suppress and
devour us, yet are they nothing to be esteemed of; for we have
the feeling of peace inwardly in our conscience. And this is
the first fruit of faith, as Paul saith, Rom. chap. v. 1, " There
fore being justified by faith, we have peace with God, through
our Lord Jesus Christ." Now when our conscience is quieted,
and we have peace with God, nothing is able to move us, no,
nothing shall hurt us, although it be evil and against us. Let
no man think thus and say, This is not to amend one's state or

REASON NOT CAPABLE OF THE GOSPEL, 411

case, if I take one burden from his neck, and lay on another, as
it is before said. For Christ saith, " My yoke is easy, arid my
burden is light," as if he would say, The yoke of the law, under
which ye lived before, was grievous to be borne, but my burden
is not so grievous, it is light and tolerable, ye may easily bear
it. Our wise men say now, that the yoke of Christ is more
grievous than the yoke of the law was ; and they allege the
5th chapter of Matthew. But Christ doth there interpret the
law, how it ought to be understood : he doth not make laws,
but saith that murders and adulteries proceed from an evil and
unclean heart. And so he doth only expound the law of Moses,
and prescribeth not any laws there, but the yoke of Christ is
therefore easy, and his burden light, because he taketh away not
only ceremonial and man's laws, but even the whole law, the
curse, sin, death, and whatsoever may come unto us from the
law, all this Christ taketh away from me, and endueth me with
his Spirit, by the motion and instinct whereof I do gladly, wil
lingly, and with pleasure perform all the duties of the law. It
is therefore also called easy, sweet, and light, for that he him
self helpeth us, and taketh part of the burden, if we be not of
strength sufficient. It appeareth indeed grievous and intoler
able to the world, but it is otherwise when there is one ready to
ease the burden. It is a common saying, it is good to sing
with a fit companion ; yet two will easily bear the burden,
although one alone were not of strength sufficient to bear it.
Thus much shall suffice for the exposition of this gospel.

SERMON XXXIV.

CHRIST THE WAY TO ETERNAL LIFE.

John xiv. 1 — 14. Let not your heart be troubled, ye believe
in God, believe also in me. In my Father's house are many
mansions : if it were not so, I would have told you. 1 go
to prepare a place for you, S?c.

IN the beginning of this gospel Christ declareth wherefore he
came, and what office he executeth, which is properly the
preaching of the gospel ; to wit, that it is he which prepareth
dwelling places with the Father, and will, when he cometh

412 CHRIST THE WAY TO ETERNAL LIFE.

again, receive us unto himself. Moreover he saith, that he is
the way, the truth, and the life,, which he afterwards more
plainly expresseth when he saith, " No man cometh unto the
Father but by me;" also when he saith, i( If ye had known me
ye should have known my Father also." Hereunto moreover
pertaineth that which he saith unto Philip, "He that hath seen
me hath seen the Father." This is the chief and the greatest
thing in the gospel, unto which all are to be referred. Hereof we
ought to learn, that we arc not justified by our own strength,
neither saved by our own merits, but are sanctified by the
Spirit of Christ, and saved by grace, and that Christ is the way
leading to salvation.

We will discuss and examine this gospel throughout, as God
shall give us grace. These words the Lord spake unto his dis
ciples after his supper, when he was no\v about to depart from
them. Forasmuch as he had said many things unto them of his
departure and passion, they were after a sort troubled and terri
fied, wherefore the Lord beginneth lovingly to comfort them,
saying, " Let not your heart be troubled," as if he would say, I
perceive that my departure doth grieve you, and that ye are
therefore troubled; but seeing it cannot be otherwise, be not
discomforted, there is no cause why ye should therefore be
troubled, 1 will come again unto you. Notwithstanding ye shall
sec many things in me before, whereat you will be otVemled,
they shall crucify me, and unworthily handle me. Jjut be
not ye troubled because of these things, be not afraid, it will be
better shortly after, the will of the Father is such. Howbeit
flesh cannot do otherwise but be offended, if it sccth Christ to
be crucified, it by and by rcvolteth from him, it bclieveth him
not, neither counteth him for a Saviour. Which also it doth,
when it sccth holy men sutler persecution, to be afflicted and
tormented, for then it ihinketh that God hath no care of them.
Against this offence Christ aforehand confirmeth his disciples,
and saith, (i Ye believe in God, believe also in me." That is,
ye believe that Godloveth you. and will glorify you, believe that
he will do it after that sort that ye sec me glorified, and believe
that this my death is life, to the glorifying both of me and of
my whole body, that is, of all Christians, and that this death
satisfieth for the sins of the world, as the apostles afterwards
witnessed of him in their writings. Thus John saith, I John
ii. 2, " He is the propitiation for our sins: and not for ours
only, but also for the sins of the whole world." Wherefore thou

CHRIST THE WAY TO ETERNAL LIFE. 413

seest that Christ here will have hearts confirmed by faith,, and
by no other outward thing. He saith moreover, " In my
Father's house are many mansions." These dwelling places
have been prepared from everlasting, neither is there any need
that they should be prepared of him. Why therefore doth
he say, a I go to prepare a place for you ?" This is nothing
else but that he goeth and is made Lord of all, whereby he may
prepare us unto such dwelling places. For as long as we are
not prepared, neither are the dwelling places prepared for us.,
although they be ready by themselves.

Wherefore Christ meaneth thus much : There are dwelling
places, but not yet prepared rightly and as they must be. How-
beit then shall they be rightly prepared and appointed, when I
have taken away the kingdom of death by my death, and am
gone to reign, and that by the Holy Ghost : which by faith
shall prepare and wholly make you ready also unto such dwelling
places. So that this is the simple and plain meaning of these
words : There are dwelling places, to wit, where the Father
glorifieth, but those dwelling places are not yet prepared, for
that the kingdom of death is not yet taken away. This Christ
signifieth when he saith, " If it were not so, I would have told
you : I go to prepare a place for you. And if I go and prepare
a place for you, I will come again, and receive you unto myself,
that where I am, there ye may be also." In these words the
Lord declareth how these dwelling places are prepared, namely,
by the death of Christ, as it is said by which he came unto
glory, and ruleth over all things which are in heaven and earth.
By which he hath obtained the Holy Ghost for us, which is as
is before said, that he may prepare us unto these dwelling
places. For through his preparation and working in us, he
maketh ns believe the gospel, by which believing of faith we
are prepared ; which could not be done if Christ should not
depart and die, and so possess a kingdom over all. This there
fore is the sum of this text; they are foreseen, whom the
Father will glorify, but they cannot be glorified but by Christ,
who, unless he take away death and sin, all shall be in vain.
Here tbou seest that all tend unto this, that Christ is he which
prepareth the dwelling places, and that we cannot be glorified
but by Christ, so that the whole drift of this text is, that we are
not justified by man's strength, nor by our own merits,, but by
Christ, which the whole epistle to the Romans effectually de
clareth, as also that which is written to the Galatiaus, and

414 CHRIST THE WAY TO ETERNAL LIFE.

almost nil that Paul doth in his epistles, tendeth to the same
end. It followeth moreover: " And whither I go ye know,
and the way ye know." For ye believe in me, and have showed
signs in my name, whereby ye ought now to be certain who
1 am, and what I do, and wherefore 1 am come. Ye have also
seen and heard the testimony of the Father of me. Wherefore
ye may now know that the Father will glorify me, and believe
that 1 and the Father arc1 one, it should be therefore superfluous
to speak more of these things.

Hut die disciples, although they were well instructed of the
.Lord himself, and had seen his miracles, yea, and they them
selves also had preached the gospel, and wrought miracles,
were notwithstanding as yet somewhat gross in understanding,
neither did they perceive whereof he here spake, and what was
that, way, and whither the Lord did prepare to depart. Where
fore Thomas burstelh forth into open words, and confes>»eth
freely, that he i> ignorant hereof, and saith thus unto the Lord:
'; Lord, we know not whither thou goest, and how can we know
the way :" Here ye hear and see, that although there was faith
in the disciples, notwithstanding they were not as yet persuaded
that Christ should be crucified, and by his death should enter
into his kingdom, and that the same kingdom should be spi
ritual, \\hich they did not understand even after the resurrection
of the Lord: Lord, say they, " \\ilt thou at this time re
store again the kingdom to Israel?'' Acts i. 0. Those good men
were as yet persuaded, that it should be a carnal and worldly
kingdom. Such gross things may here and theie be found in
the gospels, bv means whereof the disciples did sometimes
stumble and err. All which were committed to writing, for
our comiort and confirmation, that we should not be by and by
discouraged, when we have sometimes stumbled in faith, and
cannot at the first apply ourselves to the works and word of
the Lord. If diis happened to these great men, which after
wards should become pillars of Christianity, there is no cause
truly that any should marvel, if we also sometimes faint in faith,
yea, and let no man be afraid, although it falleth out that some
times through infirmity he so do. It is the work and matter of
the Lord, he will amend these things when it seemeth good
unto him.

Now of the words we mind to treat somewhat at large. Not
much before, when Christ would confirm his disciples in faith,
he promised them that they should be glorified. Here he

CHRIST THE WAY TO ETERNAh LIFE. 415

addeth and declareth how and by what means they must be
glorified, affirming, that that must be by his departure, that is,
by his death, and that by that means he must obtain his king
dom. This he had often repeated unto them, so that now it
did become them to know and understand it. Therefore he
saith, et Whither I go ye know, and the way ye know/' but they
did not yet thoroughly understand it, as the words of Thomas
do declare. Now, it is certain that there was faith in the dis
ciples, which the words of Peter prove, who answered Christ
instead of the rest, when he asked them, whether they also
would go away ? Peter said, t( Lord, to whom shall we go ?
thou hast the words of eternal life. And we believe, and are
sure that thou art that Christ the Son of the living God," John
vi. 68, 6,). This appeareth also by the words of the Lord which
he had said to them a little before at his supper, " Ye are clean,"
which he would not have said, if they had not believed ; they
knew Christ, therefore that he is the way to the Father ; so they
knew the Father also, for that they had seen the miracles
whereby he gave testimony of the Son, and had heard the voice
of the Father from heaven } Matt. xvii. 5, " This is my beloved
Son, in whom 1 am well pleased; hear ye him.5' All these
things did greatly increase faith in the disciples' hearts, not
withstanding they did not yet understand what they should do,
and what end concerning the matters of Christ was to be hoped
for. Set before you an example hereof in Abraham, although
in faith a Son was conceived unto him, nevertheless he was yet
ignorant that he must be offered; neither did faith manifestly
show itself, when a Son was given unto him : so was it also with
the disciples ; although they had faith, notwithstanding they
wanted as yet trial of their faith : now nothing trieth faith
better than the cross and persecution ; if Abraham had not
been commanded to oft'er his Son, he had had no trial of his
faith ; whenas the Apostles did suffer persecution, they then had
a taste and trial of their faith ; as long as we may live without
temptation, we think that we are indued with a strong faith,
but if any adversity cometh to us on any side, we by and by
try what faith we rested upon : wherefore Paul saith, Rom. v. 3,
" We glory in tribulation, knowing that tribulation worketh
patience, and patience experience, and experience hope, and
hope maketh not ashamed." After the same sort Solomon also
saith in the Proverbs xvii. 3, u The fining-pot is for silver, and
the furnace for gold : but the Lord trieth the hearts,"

416 CHRIST THE WAY TO ETEttNAL LIFE.

Such a trial is made by the cross and persecution, when we
are, as it were, crucified according to our old Adam, by which
crucifying our faith is tried, and according to this trial of faith,
our flesh mortified: the spirit increasing in the knowledge of
Christ; and then is our flesh truly mortified, when we suffer
the will of God to bear rule in us, which is then done when we
submit ourselves to his will howsoever he dealeth with us, re
nouncing our own. This Paul will have us to -do, when lie
saith thus, Rom. xii. 1, *2, " 1 beseech you therefore, brethren,
by the mercies of God, that ye present your bodies a living
sacrifice, holy, acceptable unto God, which is your reasonable
service. And be not conformed to this world : But be ye trans
formed by the renewing of }our mind, that ye may prove what
is that good, and acceptable, and perfect will of God." When
Thomas thus confesseth that he is ignorant whither the Lord
goeth, neither knoweth the way, the Lord doth not rebuke
him with a stern countenance, neither by and by casteth him
off, nor driveth him from him, he calleth him neither an ass or
an ox, as we are wont to handle the weak, but answering him
very gently, saith, '• 1 am the way, the truth, and the life."
1, saith the Lord, am the way, by which the Father is gone
unto, although I be slain ; 1 carry them that believe and are my
sheep on my shoulders to the Father; no other way besides
this leadeth unto heaven : He that walketh not this way, goeth
out of the way from the Father ; I also am the truth ; for 1
am the light which lighteth the world, and I teach true doc
trine, and make true Christians.

Moreover, 1 also am the life, for it is I that quicken; he that
believeth in me shall not die. This, as I said before, is to teach
the gospel rightly, that is, to show the true and right way,
which leadeth unto eternal life. When the disciples knew not
the way that leadeth unto glory, the Lord making no delay,
affirmeth unto them, that he is the way; as if he should say, If
ye desire to know the way to glory, seek not the strength, light,
and righteousness of creatures, but look unto me, for I am the
way, the truth and the life, although I must be put to death,
although I am vile, and of no reputation according to the out
ward appearance ; neither let this offend you, that they which
are mine, are subject to persecutions ; the right way to the
Father is found in me, let none remove you from this per
suasion ; therefore he saith moreover, " No man cometh unto
the Father but by me." As if he should say, no man can come

CHRIST THE WAY TO ETERNAL LITE. 41?

to the Father by his own strength or merits ; the law terrifieth the
conscience that it cannot go to the Father ; the word of Christ,
which justifieth us by the righteousness of Christ, bringeth us to
the Father ; whereupon followeth that which he afterwards
saith : " If ye had known me, ye should have known my Father
also." For as no man cometh to the Father but by the Son, so
no man knoweth the Father but by Christ the Son : First, the
Father's will is not known, to wit, that he will save us, unless
we see it in Christ: He which is in the bosom of the Father
hath revealed it unto us. Secondly, the Father is not believed,
for reason by itself doth not understand that it receiveth anything
of God. Wherefore it is needful that Christ declare that bounti-
fulness and goodness unto us : A troubled conscience flieth the
Father, neither can it abide to commit itself unto him ; but they
that are justified by the word of Christ, do not any more con
temn the Father, neither fly him, as the Israelites did, but stand
before him as Moses, and are enlightened with divine light, that
they may know the power of God and the mercy of the Father;
hereupon cometh trust and confidence in him, hereby we know
that we receive all things at his hands, and look for all as well
spiritual as temporal things of him ; all these we must acknow
ledge to be received by faith, reason cannot attain unto them.
For it endeavoureth to obtain God by her own strength and
merits, but that endeavour is in vain ; wherefore when it is not
able to come to the knowledge of God by her own strength, it
utterly denieth God, and saith that there is no God, after when
it seeth uncleanness in her works, it despaireth, and is in most
great distress; but when we are justified by foolish preaching,
we come to the kncr, .edge of God the Father, as soon as we
believe the word of Christ, and so we try the power of the Father
in affliction and adversities, although they be even great : this
was shadowed forth in that, that the people of Israel could not
abide to hear the voice of God, but desired that Moses might
speak unto them ; where Christ also was figured, that he should
make intercession for us to the Father, and be our mercy-seat ;
for nature is more weak and frail, than that it can abide to talk
with God ; wherefore he hath given unto us this his Son a Me
diator, in whom and by whom we must have to do with him.
Whenas the Lord so lovingly and gently dealeth with Thomas,
and showeth unto him, how he must come to the Father, to wit,
by the Son, and that the Father is known in the Son, there doth
yet happen a grosser thing in Philip, who bursteth forth and will

2 E

4(8 (in; i si' Tin; WAY TO ETERNAL LIFF..

not be content with faith, but will know the thing assuredly by

feeling and seeing ; wherefore he saith unto the Lord, " Lord,
show us the Father, and it sufficeth us." As though he would
say, If thou wilt also show unto us a sign, then will we believe;
Philip counteth it not sufficient to believe the word, but goeth
about to come to the knowledge of the Father by another means
than by the word : for seeing that reason cannot believe, he re-
questeth to be certified by another means and way ; by the
interrogation therefore of Christ that followeth, it is showed
that the conscience is made certain and quiet by no other thing
than by faith, for that we must cleave to the bare word, and look
for no other MUU ; but Philip thought here that he should be
much more certified, if he did see the Father, than if he believed
the simple and bare word ; this incredulity Christ reproveth
somewhat sharply, and saith, " I lave I been so long time with
you, and yet bast thou not known me?" As though he should
say, I teaeh and preach, and yet thou knowest me not ; dost
thou not know that the Father will hi- known by me, that my
word is the word and power of the Father, by which alone he
will be known, and by nothing else ? For thou hast heard the
voice of the Father from heaven after this sort: " This is my
beloved Son, in whom I am well pleased : hear ye him." Dost
thou not yet understand how the Father is known ? The Father
is not seen with carnal eyes, as John in his first chapter saith,
John i. 18, t( No man hath seen (iod at any time, the only be
gotten Son, which is in the bosom of the Father, he hath de
clared him."

Wherefore the Lord saith to Philip, " He that hath seen me,
hath seen the Father." This saying is like unto that former
when he saith : " If ye had known me, ye should have known
my Father also." That is, forasmuch as the Father will be
known by me, seek no other way to know him, but believe my
word that I am he which showeth unto you the Father, and will
make you to know him in me; believe that by me thou hast
access to the Father, by this means thou shall know the Father,
by faith thou shall understand the power and mercy of the
Father, and shall feel him to be comfortable and gracious ; the
Father will have my word to be believed, and them that believe
it, to be saved and obtain eternal life. Seeing therefore that
these things are thus, that we cannot know the Father but in the
Son, and when we know the Son, we know also the Father ; the
Lord saith moreover unto -Philip: "How sayest thou then,

CHRIST THE WAY TO ETERNAL LIFE.

Show us the Father ? Believest thou not that I am in the Father,
and the Father in me ?" As if he would say, Forasmuch as there
is no other way to know the Father but that which I have
showed^ why, I pray thee, dost thou not believe my words,
seeing that I have taught that I am the way, the truth, and the
life ? Dost thou not believe that I am in the Father, and the
Father in me ? Believest thou not that my divinity, and the
divinity of my Father, is one ? And that the Father will be known
by me ? But why is the Father known by the knowledge of the
Son ? Even therefore, for that the Son is in the Father, and the
Father in the Son ; for the word by which the Son is known, is
the power of the Son and of the Father : wherefore seeing the
Son is known by his word, it necessarily followeth, that the
Father also is known thereby ; " Believe me, that I am in the
Father, and the Father in me : or else believe me for the very
works' sake."

Here he doth as it were appeal to works, that they may give
testimony of the word; as if he should say, Seeing that ye can
not be content to believe the word, at the least believe the signs
which bear witness of the word, and whereby the Father hath
given testimony of me : for the works and signs are testimonies
of the word ; by these words Christ meaneth nothing else but to
confirm the consciences of his disciples, and all of us against the
offences of the cross. For consciences will know and not be
lieve the bare words of God, but do always doubt and say,
What if God careth not for thee ? and have such like cogitations.
Holy'and godly men seem for the most part to be neglected, as
abject and most contemptible men, inasmuch as the world, ac
cording to the will and lust thereof, rageth and practiseth tyranny
against them, and doth almost what it listeth ; hereupon they
are in anguish and in danger of faith, and desire to know the
will of God toward them ; these Christ comforteth, that they
may seek no other comfort but in him and in his death, and be
lieve that he is life, that he beareth rule, and maketh alive them
that are dead ; and that they should nothing doubt hereof, he
maketh them yet more certain, and saith, i( Verily, verily, I say
unto you, he that believeth on me, the works that I do, shall he
do also, and greater works than these shall he do." As if he
should say, Doubt not anything but that ye shall know the
Father by me, and that my word is the power of God, and that
by my word ye shall be sustained, although I be even cruci
fied j ye shall have trial hereof in yourselves, for if ye believe in

2 E 2

420 C HIl 1ST THE WAY TO ETERNAL 1.1 fK.

me, ye shall not only work such works, and show such signs as
I do, hut even greater ; which came to pass after the ascension
of Christ, when the Apostles wrought greater miracles as well
among the Jews as Gentiles, than Christ himself; hut what is
the cause hereof? The Lord himself addeth it, saying, " For 1
go unto my Father." That is, I will begin a kingdom where I
will fulfil all things ; here the Lord annexeth the conclusion of
all the questions and consolations going before ; for a little
before Christ had taught, that the Father is known by him, and
that is because he is in the Father, he therefore is showed by
that word by which the Father is showed ; but that he might
confirm this, to wit. that his word is the power of the Father, he
added, and said, " He that believeth in me, the works that 1 do,
shall he do also." This is by faith in me, ye also shall do those
works, and know that my word is the virtue and power of God ;
but why doth he say, " J go unto my Father?"' 1 answer, be
cause Christ is in the Father, therefore he doth the works of the
Father, but we do them not also therefore, but that Christ, who
is in the Father, is now in us ; for to go to the Father is to fulfil
all things, and as Paul, according to the savin- of the Psalm,
declaretb, to give gifts unto men, to lighten and to sanctify; for
this is the kingdom of Christ, whereby he reigneth in earth, in
the hearts of the believers, and sitteth upon the throne of his
Father David : the Lord also speaketh these words, " 1 go unto
my Father," to comfort his disciples ; for as he did before begin
to confirm them, that they should not be troubled and offended
although he should die, but courageously cleave to him, and be
lieve in him, so here he promiseth them that they shall be
glorified, for he goeth to the Father, who shall deliver all things
into his hands., that he may mightily obtain a kingdom over all
things that are in heaven and earth ; wherefore they ought
nothing at all to fear ; he yet comforteth them more and saith,
" And whatsoever ye shall ask in my name, that will I do." As
if he should say, As soon as I come to the Father, there is no
cause why ye should be careful ; for those things that ye have
need of and ask, ye shall obtain, I will do this for you, because
I obtain a kingdom ; and he peculiarly addeth, in my name,
whereby he excludeth all our merits, for by Christ we are heard ;
as also in Christ we are loved, by whom also we are priests, as
Peter saith, to offer up spiritual sacrifices, and acceptable to
God ; all these things, saith Christ, I will do for this cause,
" That the Father may be glorified in the Sou."

CHRIST THE WAY TO ETIRNAL LIFE. 421

The Father is then glorified, when glory is given and ascribed
unto him, not unto us ; that is, when we acknowledge that we
are saved not by our own merits, not by our own wisdom and
righteousness, but do put our trust in his mercy ; for he hath
given his Son for our sins, and whatsoever we purpose to ask, we
must ask it by the Son, and we shall obtain it ; wherefore he
repeateth these words, and saith, " If ye shall ask anything in
my name I will do it/' These words tend to this end, that he
might make us certainly believe his words, and cleave unto him :
this therefore is the sum of this conclusion : he biddeth his dis
ciples and us therefore believe, for that he goeth to reign ; before
he affirmeth that he will show forth a sign, and testimony of his
kingdom ; and so reign, that he will declare a notable token of
his government, that we may feel and perceive it, to wit, that he
will do so great \vorks by us, as he himself hath done, yea, and
greater also, that he will hear us when we pray, and whatsoever
we pray for unto the Father in his name. By these promises
the heart must be confirmed and made courageous against the
gates of hell. For Christ reigneth by his word, wherefore it is
needful that we exactly know the virtue of the word ; for the
kingdom of Christ is the power and virtue of God. These things
I thought good to treat of concerning this gospel : let us call
upon God for the aid of his grace, that we may be able to un
derstand them, and by them to strengthen our weak faith.

LONDON':

: in :c! '<y Wir.j,; AM CLOWK:
St;imfurJ-t>trcet.

VALUABLE WORKS

PUBLISHED BY

JAMES DUNCAN,

37, PATERNOSTER-ROW.

I.
A SECOND COURSE OF SERMONS for the YEAR; con-

taining Two for each Sunday, and one for each Holyday; abridged from the most
eminent Divines of the Established Church, and adapted to the Service of the Day :
intended for the Use of Families and Schools. Dedicated, by permission, to the Lord
Bishop of London. By the Rev. J. R. PITMAN, A.M., alternate Morning Preacher of
Belgrave and Berkeley Chapels ; and alternate Evening Preacher of the Foundling
and Magdalen Hospitals. In Two vols. 8vo., price 21s. boards.

" There-is no question which the Clergy are more frequently asked, and to which they find it more
difficult to give a satisfactory reply than this — What Sermons would they recommend for the use of a
private family ? There are so many circumstances which render the greater part of modern discourses
totally unfit for the purposes of domestic instruction, and the old standards, unmpdernised, are so little
intelligible to common ears, that it is no easy matter to point out any set of discourses embracing a
sufficient variety to excite attention, at the same time forcibly inculcating the pure doctrines and
practical precepts of Christianity, which is adapted in all respects to the reader, and the usual circle of
listeners met on the Sabbath evening for prayer and edification. We really think that Mr. Pitman's
work bids fair to supply the deficiency which has been so much regretted." — QCARTKRLY THEO
LOGICAL REVIEW.

*** A Second Edition of the FIRST COURSE is just published, same size and
price as above.

II.
THE WHOLE WORKS of the Most Reverend Father in God,

ROBERT LEIGHTON, D.D., Archbishop of Glasgow. To which is prefixed an entire
new Life of the Author,, by the Rev. J. N. PEARSON, M.A., of Trinity College, Cam
bridge, and Chaplain to the Most Noble the Marquess Wellesley. In Four Vols. 8vo.,
with a Portrait, price 36,v. boards.

" We have placed a new edition of Archbishop Leighton's Works at the head of this article; and as
Mr. Coleridge has neglected to furnish the biographical notice he had promised, we shall endeavour to
supply its place by a few particulars of his life and writings, principally extracted from a spirited and
eloquent Memoir prefixed to the new edition, by the Rev. Norman Pearson. It is a reproach to the
present age, that his valuable writings, breathing as they do the sublimest and purest spirit of piety,
rich in beautiful images and classical learning, throughout abounding in practical reflections, and all
expressed with the sweetest and simplest eloquence, should have been neglected among us."— BRITISH
CRITIC, October 1826.

*#* The above may be had, printed in a small but neat type, and compressed into
Two Volumes, price 21 s. boards.

III.

A PRACTICAL COMMENTARY upon the FIRST EPISTLE

of ST. PETER, and other Expository Works. By ROBERT LEIGHTON, D.D., Arch
bishop of Glasgow. To which is prefixed, an entire new Life of the Author, by the
Rev. J. N. PEARSON, M.A., Trinity College, Cambridge, &c. In Two Volumes, 8vo.,
with a Portrait, price 18s. boards.

*** Compressed into One Volume, price 1 Os. 6d. boards.

IV.
THE WORKS of the Right Rev. WILLIAM BEVERIDGE,

D.D., Lord Bishop of St. Asaph, now first collected: with a Memoir of the Author,
and a Critical Examination of his Writings, by the Rev. THOMAS HARTWELL HORNE,
B.D., of St. John's College, Cambridge ; Author of the " Introduction to the Holy
Scriptures." In Nine Vols. 8vo., with a Portrait, uniform with the works of Bishop
Taylor, price 5/. 8s. boards.

Also may be had, by the same Author,

THESAURUS THEOLOGICUS ; or a Complete System of

Divinity. In Two Volumes, 8vo. price 24 v. boards.

Valuable Work* publit/iKd by JAMKS DUNCAN.

A SHORT HISTORY OF THE CHRISTIAN CHURCH, from

its Erection at Jerusalem down to the Present Time. Designed for the Use of Schools,
Families, &c. By the Rev. JOHN FRY, B.A., Rector of Desford, in Leicestershire,
Author of (i A New Translation and Exposition of the very ancient Book of Jo!),"
" Lectures on the Epistle of St. Paul to the Romans," '" Present for the Convalescent."
&c. &c. In One Vol. Svo., ll'.v. hoards.

" His matter is unquestionably selected wiih judgment, and luminously arranged ; his language is
clear and conci.-e, and not deficient in eleg-nuv. and we rise from the perusal of his work with very
favourable impressions of his character, with which otherwise we are unacquainted." — THKOLOOICAL

R K V I K \\".

" Mr. Fry's Compendium of Church History is an instructive and in teresting survey of the various
changes in the Christian profession, in its direct relations to the Christian doctrine, and as influenced
by the secular associations with which it lias but too extensively been allied. To such readers as wisli
for an Kcclesi istical History, written on the model of Milner's, and animated by the same spirit, Mr.
F.'s work will be highly acceptable, particularly as it is complete, and comprised within a single vo
lume." — ECLECTIC RKVIKU .

VI.
CHRISTIAN RECORDS; or a Short and Plain History of the

CHURCH of CHRIST: containing the Lives of the Apostles; an Account of the
Sufferings of Martyrs; *he Rise of the Reformation, and the present State; of the
Christian Church. By th>> Rev. THOM vs SIMS. M.A. Third Edition, In One Vo
lume, 18mo., with a beautiful Frontispiece, price .'}.v. G'/. hoards.

" Everv Protestant child and young piT>on should be generally acquainted with the outline of the
history of" the Church of Christ, and for this purpose we cannot recommend a better manual than that
before us." — CHIUSTI AN < >I:>KKVKK, January IJi.i".

*„* This little Volume has Iven in part translated into the modern Greek and
Chinese languages, hy the Rev. Mr. JO\M;TT and Dr. MII.NK.

VII.
A GREEK and ENGLISH LEXICON; for the Greek Classics

in general, hut especially for the Septuagint, Apocrypha, aiwl New Testament. By
the Rev. GHK.VII.I.K EWINU. Glasgow. In One large Vol., .Svo. Third Edition, price
'2-4.v. hoards : or the Lexicon may I e had M-parate. price 1 S\. : the Grammar li\. hoards.

" From itssi/e, rheapnos, and laudable brevity in most respects), this book is capable of becoming
generally useful."— HHITISH CUITM AND THKOJ.OCJICA/. HKVIK\V.

" The student who is not neglectful of his own iH'iH'fit in the most essential respects, will possess
himself of the book, if in his powi-r. Its cheapness is only equalled by the b-auties and clearness of
its typography; and in the grand point of accuracy it is exemplary."— ECLEC xu; HKVIK\V.

VIII.

BIBLIA HEBRAICA, Editio longe Accuratissima. Ab EVF.RARDO
VAN DEK HocxiiiT, V.D.M. In One large Vol. Svo. (1'200 pages), price I/. 5.v. hoards ;
on fine vellum paper, 3(i.«. hoards.

It has l:een the particular object of the Publisher to offer to the Public a neat and correct copy of
the Hebrew Scriptures at a moderate price ; and to ensure every attainable degree of accuracy, every
page has been (independent of the care previously bestowed upon it) revised four times after the
stereotype plates were cast, by persons familiar with the Hebrew language. The errors which have
been discovered in the edition of Van der Hooght have in this been carefully corrected: and the Pub
lisher is determined to avail himself of that security which stereotype printing alone affords, to guard
against their recurrence in future.

IX.
A GRAMMAR of the HEBREW LANGUAGE; comprised in

a Series of Lectures, compiled from the best Authorities, and augmented with much
Original Matter, drawn principally from Oriental Sources ; designed for the Use of
Students in the Universities. Dedicated, by permission, to the Right Rev. the Lord
Bishop of Lincoln, Regius Professor of Divinity in the University of Cambridge. By
the Rev. S. LEE, A.M.'; D.D. of the University of Halle ; Honorary Member of the
Asiatic Society of Paris; Honorary Associate and F.R.S.L. and M.R.A.S., &c. &c. ;
and Professor of Arabic in the University of Cambridge. In One Vol. 8vo., price
16.v. boards.

*** Professor LEE is preparing for publication a HEBREW and ENGLISH
DICTIONARY, in One large Vol. Svo.